Text -- Psalms 88:1-13 (NET)

Psalm 88

88:1 A song, a psalm written by the Korahites; for the music director; according to the machalath-leannoth style; a well-written song by Heman the Ezrachite. O Lord God who delivers me! By day I cry out and at night I pray before you. 88:2 Listen to my prayer! Pay attention to my cry for help! 88:3 For my life is filled with troubles and I am ready to enter Sheol. 88:4 They treat me like those who descend into the grave. I am like a helpless man, 88:5 adrift among the dead, like corpses lying in the grave, whom you remember no more, and who are cut off from your power. 88:6 You place me in the lowest regions of the pit, in the dark places, in the watery depths. 88:7 Your anger bears down on me, and you overwhelm me with all your waves. (Selah) 88:8 You cause those who know me to keep their distance; you make me an appalling sight to them. I am trapped and cannot get free. 88:9 My eyes grow weak because of oppression. I call out to you, O Lord, all day long; I spread out my hands in prayer to you. 88:10 Do you accomplish amazing things for the dead? Do the departed spirits rise up and give you thanks? (Selah) 88:11 Is your loyal love proclaimed in the grave, or your faithfulness in the place of the dead? 88:12 Are your amazing deeds experienced in the dark region, or your deliverance in the land of oblivion? 88:13 As for me, I cry out to you, O Lord; in the morning my prayer confronts you.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 88:4

l am given up by my friends for a lost man.

Wesley: Psa 88:5

Well nigh discharged from the warfare of the present life, and entered as a member into the society of the dead.

Wesley: Psa 88:5

Thou seemest to neglect and bury in oblivion.

Wesley: Psa 88:7

With they judgments, breaking in furiously upon me like the waves of the sea.

Wesley: Psa 88:10

In raising them to life.

Wesley: Psa 88:10

In this world?

Wesley: Psa 88:12

In the grave, where men are forgotten by their nearest relations.

Wesley: Psa 88:13

Come to thee before the dawning of the day, or the rising of the sun.

JFB: Psa 88:1-2

Upon Mahalath--either an instrument, as a lute, to be used as an accompaniment (Leannoth, "for singing") or, as others think, an enigmatic title (see on Psa 5:1, Psa 22:1, and Psa 45:1, titles), denoting the subject--that is, "sickness or disease, for humbling," the idea of spiritual maladies being often represented by disease (compare Psa 6:5-6; Psa 22:14-15, &c.). On the other terms, see on Psa 42:1 and Psa 32:1. Heman and Ethan (see on Psa 89:1, title) were David's singers (1Ch 6:18, 1Ch 6:33; 1Ch 15:17), of the family of Kohath. If the persons alluded to (1Ki 4:31; 1Ch 2:6), they were probably adopted into the tribe of Judah. Though called a song, which usually implies joy (Psa 83:1), both the style and matter of the Psalm are very despondent; yet the appeals to God evince faith, and we may suppose that the word "song" might be extended to such compositions. (Psa. 88:1-18)

Compare on the terms used, Psa 22:2; Psa 31:2.

JFB: Psa 88:3

Literally, "hell" (Psa 16:10), death in wide sense.

JFB: Psa 88:4

Of destruction (Psa 28:1).

JFB: Psa 88:4

Literally, "a stout man," whose strength is utterly gone.

JFB: Psa 88:5

Cut off from God's care, as are the slain, who, falling under His wrath, are left, no longer sustained by His hand.

JFB: Psa 88:6

Similar figures for distress in Psa 63:9; Psa 69:3.

JFB: Psa 88:7

Compare Psa 38:2, on first, and Psa 42:7, on last clause.

JFB: Psa 88:8

Both cut off from sympathy and made hateful to friends (Psa 31:11).

JFB: Psa 88:9

Literally, "decays," or fails, denoting exhaustion (Psa 6:7; Psa 31:9).

JFB: Psa 88:9

(Psa 86:5, Psa 86:7).

JFB: Psa 88:9

For help (Psa 44:20).

JFB: Psa 88:10

The remains of ghosts.

JFB: Psa 88:10

Literally, "rise up," that is, as dead persons.

JFB: Psa 88:11-12

Amplify the foregoing, the whole purport (as Psa 6:5) being to contrast death and life as seasons for praising God.

JFB: Psa 88:13

Meet--that is, he will diligently come before God for help (Psa 18:41).

Clarke: Psa 88:1

O Lord God of my salvation - This is only the continuation of prayers and supplications already often sent up to the throne of grace.

Clarke: Psa 88:2

Let my prayer come before thee - It is weak and helpless, though fervent and sincere: take all hinderances out of its way, and let it have a free passage to thy throne. One of the finest thoughts in the Iliad of Homer concerns prayer; I shall transcribe a principal part of this incomparable passage - incomparable when we consider its origin: -

Και γαρ τε Λιται εισι Διος κουραι μεγαλοιο

Χωλαι τε, ῥυσσαι τε, παραβλωπες τ ’ οφθαλμω·

Αἱ ῥα τε και μετοπισθ ’ Ατης αλεγουσι κιουσαι·

Ἡ δ ’ Ατη σθεναρη τε και αρτιπος· οὑνεκα πασας

Πολλον ὑπεκπροθεει, φθανει δε τε πασαν επ ’ αιαν

Βλαπτους ’ ανθρωπους· αἱ δ ’ εξακεονται ποισσω·

Ὁς μεν τ ’ αιδεσεται κουρας Διος, ασσον ιουσας

Τονδε μεγ ’ ωνησαν, και τ ’ εκλυον ευξαμενοιο

Ὁς δε κ ’ ανῃνηται, και τε στερεως αποειπῃ

Λισσονται δ ’ αρα ταιγε Δια Κρονιωνα κιουσαι

Τῳ Ατην ἁμ ’ ἑπεσθαι, ἱνα βλαφθεις αποτιση

Αλλ ’ , Αχιλευ, πορε και συ Διος κουρησιν ἑπεσθαι

Τιμην, ῃτ ’ αλλων περ επιγναμπτει φρενας εσθλων

Iliad., 9:498-510

Prayers are Jove’ s daughters; wrinkled, lame, slant-eyed

Which, though far distant, yet with constant pac

Follow offense. Offence, robust of limb

And treading firm the ground, outstrips them all

And over all the earth, before them run

Hurtful to man: they, following, heal the hurt

Received respectfully when they approach

They yield us aid, and listen when we pray

But if we slight, and with obdurate hear

Resist them, to Saturnian Jove they cry

Against, us supplicating, that offens

May cleave to us for vengeance of the wrong

Thou, therefore, O Achilles! honor yiel

To Jove’ s own daughters, vanquished as the brav

Have ofttimes been, by honor paid to thee

Cowper

On this allegory the translator makes the following remarks: "Wrinkled, because the countenance of a man, driven to prayer by a consciousness of guilt, is sorrowful and dejected. Lame, because it is a remedy to which men recur late, and with reluctance. Slant-eyed, either because in that state of humiliation they fear to lift up their eyes to heaven, or are employed in taking a retrospect of their past misconduct. The whole allegory, considering when and where it was composed, forms a very striking passage."Prayer to God for mercy must have the qualifications marked above

Prayer comes from God. He desires to save us: this desire is impressed on our hearts by his Spirit, and reflected back to himself. Thus says the allegory, "Prayers are the daughters of Jupiter."But they are lame, as reflected light is much less intense and vivid than light direct. The desire of the heart is afraid to go into the presence of God, because the man knows, feels, that he has sinned against goodness and mercy. They are wrinkled - dried up and withered, with incessant longing: even the tears that refresh the soul are dried up and exhausted. They are slant-eyed; look aside through shame and confusion; dare not look God in the face. But transgression is strong, bold, impudent, and destructive: it treads with a firm step over the earth, bringing down curses on mankind. Prayer and repentance follow, but generally at a distance. The heart, being hardened by the deceitfulness of sin does not speedily relent. They, however, follow: and when, with humility and contrition, they approach the throne of grace, they are respectfully received. God acknowledges them as his offspring, and heals the wounds made by transgression. If the heart remain obdurate, and the man will not humble himself before his God, then his transgression cleaves to him, and the heartless, lifeless prayers which he may offer in that state, presuming on God’ s mercy, will turn against him; and to such a one the sacrificial death and mediation of Christ are in vain. And this will be the case especially with the person who, having received an offense from another, refuses to forgive. This latter circumstance is that to which the poet particularly refers. See the whole passage, with its context.

Clarke: Psa 88:4

I am counted with them, etc. - I am as good as dead; nearly destitute of life and hope.

Clarke: Psa 88:5

Free among the dead - במתים צפשי bammethim chophshi , I rather think, means stripped among the dead. Both the fourth and fifth verses seem to allude to a field of battle: the slain and the wounded, are found scattered over the plain; the spoilers come among them, and strip, not only the dead, but those also who appear to be mortally wounded, and cannot recover, and are so feeble as not to be able to resist. Hence the psalmist says, "I am counted with them that go down into the pit; I am as a man that hath no strength,"Psa 88:4. And I am stripped among the dead, like the mortally wounded ( חללים chalalim ) that lie in the grave. "Free among the dead,"inter mortuos liber, has been applied by the fathers to our Lord’ s voluntary death: all others were obliged to die, he alone gave up his life, and could take it again, Joh 10:18. He went into the grave, and came out when he chose. The dead are bound in the grave; he was free, and not obliged to continue in that state as they were

Clarke: Psa 88:5

They are cut off from thy hand - An allusion to the roll in which the general has the names of all that compose his army under their respective officers. And when one is killed, he is erased from this register, and remembered no more, as belonging to the army; but his name is entered among those who are dead, in a separate book. This latter is termed the black book, or the book of death; the other is called the book of life, or the book where the living are enrolled. From this circumstance, expressed in different parts of the sacred writings, the doctrine of unconditional reprobation and election has been derived. How wonderful!

Clarke: Psa 88:7

Thou hast afflicted me with all thy waves - The figures in this verse seem to be taken from a tempest at sea. The storm is fierce, and the waves cover the ship.

Clarke: Psa 88:8

Thou hast made me an abonmination - This verse has been supposed to express the state of a leper, who, because of the infectious nature of his disease, is separated from his family - is abominable to all, and at last shut up in a separate house, whence he does not come out to mingle with society.

Clarke: Psa 88:10

Wilt thou show wonders to the dead! - מתים methim , dead men

Clarke: Psa 88:10

Shall the dead - רפאים rephaim , "the manes or departed spirits.

Clarke: Psa 88:10

Arise and praise thee? - Any more in this life? The interrogations in this and the two following verses imply the strongest negations.

Clarke: Psa 88:11

Or thy faithfulness in destruction? - Faithfulness in God refers as well to his fulfilling his threatenings as to his keeping his promises. The wicked are threatened with such punishments as their crimes have deserved; but annihilation is no punishment. God therefore does not intend to annihilate the wicked; their destruction cannot declare the faithfulness of God.

Clarke: Psa 88:12

The land of forgetfulness? - The place of separate spirits, or the invisible world. The heathens had some notion of this state. They feigned a river in the invisible world, called Lethe, Ληθη, which signifies oblivion, and that those who drank of it remembered no more any thing relative to their former state

Animae, quibus altera fat

Corpora debentur, lethaei ad fluminis unda

Securos latices et longa oblivia potant

Virg. Aen. 6: 713

To all those souls who round the river wai

New mortal bodies are decreed by fate

To yon dark stream the gliding ghosts repair

And quaff deep draughts of long oblivion there.

Clarke: Psa 88:13

Shall my prayer prevent thee - It shall get before thee; I will not wait till the accustomed time to offer my morning sacrifice, I shall call on thee long before others come to offer their devotions.

Calvin: Psa 88:1

1.O Jehovah! God of my salvation! Let me call upon you particularly to notice what I have just now stated, that although the prophet simply, and without hyperbole, recites the agony which he suffered from the greatness of his sorrows, yet his purpose was at the same time to supply the afflicted with a form of prayer that they might not faint under any adversities, however severe, which might befall them. We will hear him by and by bursting out into vehement complaints on account of the grievousness of his calamities; but he seasonably fortifies himself by this brief exordium, lest, carried away with the heat of his feelings, he might become chargeable with complaining and murmuring against God, instead of humbly supplicating Him for pardon. By applying to Him the appellation of the God of his salvation, casting, as it were, a bridle upon himself, he restrains the excess of his sorrow, shuts the door against despair, and strengthens and prepares himself for the endurance of the cross. When he speaks of his crying and importunity, he indicates the earnestness of soul with which he engaged in prayer. He may not, indeed, have given utterance to loud cries; but he uses the word cry, with much propriety’, to denote the great earnestness of his prayers. The same thing is implied when he tells us that he continued crying days and nights. Nor are the words before thee superfluous. It is common for all men to complain when under the pressure of grief; but they are far from pouring out their groanings before God. Instead of this, the majority of mankind court retirement, that they may murmur against him, and accuse him of undue severity; while others pour forth their cries into the air at random. Hence we gather that it is a rare virtue to set God before our eyes, that we may address our prayers to him.

Calvin: Psa 88:3

3.For my soul is filled with troubles These words contain the excuse which the prophet pleads for the excess of his grief. They imply that his continued crying did not proceed from softness or effeminacy of spirit, but that from a due consideration of his condition, it would be found that the immense accumulation of miseries with which he was oppressed was such as might justly extort from him these lamentations. Nor does he speak of one kind of calamity only; but of calamities so heaped one upon another that his heart was filled with sorrow, till it could contain no more. He next particularly affirms that his life was not far from the grave. This idea he pursues and expresses in terms more significant in the following verse, where he complains that he was, as it were, dead. Although he breathed still among the living, yet the many deaths with which he was threatened on all sides were to him so many graves by which he expected to be swallowed up in a moment. And he seems to use the word גבר , geber, which is derived from גבר , gabar, he prevailed, or was strong, ⁵⁰⁹ in preference to the word which simply signifies man, — the more emphatically to show that his distresses were so great and crushing as to have been sufficient to bring down the strongest man.

Calvin: Psa 88:5

5.Free among the dead, lie the slain who lie in the grave The prophet intended to express something more distressing and grievous than common death. First, he says, that he was free among the dead, because he was rendered unfit for all the business which engages human life, and, as it were, cut off from the world. The refined interpretation of Augustine, that Christ is here described, and that he is said to be free among the dead, because he obtained the victory over death by a special privilege, that it might not have dominion over him, has no connection with the meaning of the passage. ⁵¹⁰ The prophet is rather to be understood as affirming, that having finished the course of this present life, his mind had become disengaged from all worldly solicitude; his afflictions having deprived him of all feeling. ⁵¹¹ In the next place, comparing himself with those who have been wounded, he bewails his condition as worse than if, enfeebled by calamities, he were going down to death by little and little; for we are naturally inspired with horror at the prospect of a violent death.

What he adds, that he is forgotten of God, and cut off from his hand or guardianship, is apparently harsh and improper, since it is certain that the dead are no less under the Divine protection than the living. Even wicked Balaam, whose purpose it was to turn light into darkness, was, nevertheless, constrained to cry out,

“Let me die the death of the righteous,
and let my last end be like his,” (Num 23:10.)

To say, then, that God is no longer mindful of man after he is dead, might seem to be the language of a heathen. To this it may be answered, That the prophet speaks according to the opinion of the generality of men; just as the Scriptures, in like manner, when treating of the providence of God, accommodate their style to the state of the world as presented to the eye, because our thoughts ascend only by slow degrees to the future and invisible world. I, however, think, that he rather gave utterance to those confused conceptions which arise in the mind of a man under affliction, than that he had an eye to the opinion of the ignorant and uninstructed part of mankind. Nor is it wonderful that a man endued with the Spirit of God was, as it were, so stunned and stupified when sorrow overmastered him, as to allow unadvised words to escape from his lips. Although faith in the truth that God extends his care both to the living and the dead is deeply rooted in the hearts of all his genuine servants, yet sorrow often so overclouds their minds as to exclude from them for the time all remembrance of his providence. From perusing the complaints of Job, we may perceive, that when the minds of the godly are preoccupied with sorrow, they do not immediately pierce to the consideration of the secret providence of God, which yet has been before the subject of their careful meditation, and the truth of which they bear engraven on their hearts. Although the prophet, then, was persuaded that the dead also are under the Divine protection, yet, in the first paroxysm of his grief, he spoke less advisedly than he ought to have done; for the light of faith was, as it were, extinguished in him, although, as we shall see, it soon after shone forth. This it will be highly useful particularly to observe, that, should we be at any time weakened by temptation, we may, nevertheless, be kept from falling into despondency or despair.

Calvin: Psa 88:6

6.Thou hast laid me in the lowest pit The Psalmist now acknowledges more distinctly, that whatever adversities he endured proceeded from the Divine hand. Nor indeed will any man sincerely betake himself to God to seek relief without a previous persuasion that it is the Divine hand which smites him, and that nothing happens by chance. It is observable that the nearer the prophet approaches God the more is his grief embittered; for nothing is more dreadful to the saints than the judgment of God.

Calvin: Psa 88:7

Some translate the first clause of the 7^th verse, Thy indignation hath approached upon me; and the Hebrew word סמך , samach, is sometimes to be taken in this sense. But from the scope of the passage, it must necessarily be understood here, as in many other places, in the sense of to surround, or to lie heavy upon; for when the subject spoken of is a man sunk into a threefold grave, it would be too feeble to speak of the wrath of God as merely approaching him. The translation which I have adopted is peculiarly suitable to the whole drift of the text. It views the prophet as declaring, that he sustained the whole burden of God’s wrath; seeing he was afflicted with His waves. Farther, as so dreadful a flood did not prevent him from lifting up his heart and prayers to God, we may learn from his example to cast the anchor of our faith and prayers direct into heaven in all the perils of shipwreck to which we may be exposed.

Calvin: Psa 88:8

8.Thou hast removed my acquaintances from me He was now destitute of all human aid, and that also he attributes to the anger of God, in whose power it is either to bend the hearts of men to humanity, or to harden them, and render them cruel. This is a point well worthy of our attention; for unless we bear in mind that our destitution of human aid in any case is owing to God’s withdrawing his hand, we agitate ourselves without end or measure. We may indeed justly complain of the ingratitude or cruelty of men whenever they defraud us of the just claims of duty which we have upon them; but still this will avail us nothing, unless we are thoroughly convinced that God, being displeased with us, takes away the means of help which he had destined for us; just as it is easy for him, whenever he pleases, to incline the hearts of all men to stretch forth their hand to succor us. The prophet, as an additional and still more grievous element in his distressed condition, tells us that his friends abhorred him. ⁵¹² Finally, he concludes by observing, that he could perceive no way of escape from his calamities: I am shut up that I cannot go forth. ⁵¹³

Calvin: Psa 88:9

9.My eye mourneth because of my affliction To prevent it from being supposed that he was iron-hearted, he again repeats that his afflictions were so severe and painful as to produce manifest traces of his sorrow, even in his countenance and eyes — a plain indication of the low condition to which he was reduced. But he, notwithstanding, testifies that he was not drawn away from God, like many who, secretly murmuring in their hearts, and, to use a proverbial expression, chafing upon the bit, have nothing farther from their thoughts than to disburden their cares into the bosom of God, in order to derive comfort from Him. In speaking of the stretching out of his hands, he puts the sign for the thing signified. I have elsewhere had an opportunity of explaining the import of this ceremony, which has been in common use in all ages.

Calvin: Psa 88:10

10.Wilt thou perform a miracle for the dead? By these words the prophet intimates, that God, if he did not make haste to succor him, would be too late, there being scarce anything betwixt him and death; and that therefore this was the critical juncture, if God was inclined to help him, for should the present opportunity not be embraced another would not occur. He asks how long God meant to delay, — if he meant to do so till death intervened, that he might raise the dead by a miracle? He does not speak of the resurrection at the last day, which will surpass all other miracles, as if he called it in question; yet he cannot be vindicated from the charge of going to excess, for it does not belong to us to prescribe to God the season of succouring us. We impeach his power if we believe not that it is as easy for him to restore life to the dead as to prevent, in proper season, the extreme danger which may threaten us from actually lighting upon us. Great as has been the constancy of the saints, it has always had some mixture of the infirmity of the flesh, which has rendered it necessary for God, in the exercise of his fatherly clemency, to bear with the sin with which even their very virtues have been to a degree contaminated. When the Psalmist asks, Shall thy loving-kindness be declared in the grave? he does not mean that the dead are devoid of consciousness; but he pursues the same sentiment which he had previously stated, That it is a more seasonable time to succor men, whilst in the midst of danger they are as yet crying, than to raise them up from their graves when they are dead. He reasons from what ordinarily happens; it not being God’s usual way to bring the dead out of their graves to be witnesses and publishers of his goodness. To God’s loving-kindness or mercy he annexes his truth or faithfulness; for when God delivers his servants he gives a confirmation of his faithfulness to his promises. And, on the other hand, he is influenced to make his promises by nothing but his own pure goodness. When the prophet affirms, that the divine faithfulness as well as the divine goodness, power, and righteousness, are not known in the land of forgetfulness, some deluded persons foolishly wrest the statement to support a gross error, as if it taught that men were annihilated by death. He speaks only of the ordinary manner in which help is extended by God, who has designed this world to be as a stage on which to display his goodness towards mankind.

Calvin: Psa 88:11

13.But to thee have I cried, O Jehovah! There may have been a degree of intemperateness in the language of the prophet, which, as I have granted, cannot be altogether vindicated; but still it was a sign of rare faith and piety to persevere as he did with never-failing earnestness in prayer. This is what is meant when he says, that he made haste in the morning; by which he would have us not to imagine that he slowly and coldly lingered till he was constrained by dire necessity. At the same time, he modestly intimates by these words, that his pining away in long continued miseries was not owing to his own sluggishness, as if he had not sought God. This is an example particularly worthy of notice, that we may not become discouraged if it happen sometimes that our prayers are for a time unsuccessful, although they may proceed from the heart, and may be assiduously persevered in.

TSK: Psa 88:1

Maschil : etc. or, A Psalm of Heman the Ezrahite, giving instruction, Supposed to have been written by Heman, son of Zerah, and grandson of Judah, on the oppression of the Hebrews in Egypt.

Heman : 1Ki 4:31; 1Ch 2:6

Lord : Psa 27:1, Psa 27:9, Psa 51:14, Psa 62:7, Psa 65:5, Psa 68:19, Psa 79:9, Psa 140:7; Gen 49:18; Isa 12:2; Luk 1:47, Luk 2:30; Tit 2:10, Tit 2:13, Tit 3:4-7

I have : Psa 22:2, Psa 86:3; Neh 1:6; Isa 62:6; Luk 2:37, Luk 18:7; 1Th 3:10; 2Ti 1:3

TSK: Psa 88:2

Psa 79:11, Psa 141:1, Psa 141:2; 1Ki 8:31; Lam 3:8

TSK: Psa 88:3

soul : Psa 88:14, Psa 88:15, Psa 22:11-21, Psa 69:17-21, Psa 77:2, Psa 143:3, Psa 143:4; Job 6:2-4; Isa 53:3, Isa 53:10, Isa 53:11; Lam 3:15-19; Mat 26:37-39; Mar 14:33, Mar 14:34

life : Psa 107:18; Job 33:22

TSK: Psa 88:4

counted : Psa 28:1, Psa 30:9, Psa 143:7; Job 17:1; Isa 38:17, Isa 38:18; Eze 26:20; Jon 2:6; 2Co 1:9

as a man : Psa 31:12, Psa 109:22-24; Rom 5:6; 2Co 13:4

TSK: Psa 88:5

Free : Isa 14:9-12, Isa 38:10-12; Eze 32:18-32

whom : Psa 136:23; Gen 8:1, Gen 19:29

cut : Psa 88:16, Psa 31:22; Job 6:9, Job 11:10; Isa 53:8

from thy hand : or, by thy hand

TSK: Psa 88:6

lowest : Psa 40:2, Psa 86:13; Deu 32:22

darkness : Psa 143:3; Pro 4:19; Lam 3:2; Joh 12:46; Jud 1:6, Jud 1:13

deeps : Psa 69:15, Psa 130:1

TSK: Psa 88:7

Thy wrath : Psa 38:1, Psa 90:7, Psa 102:10; Job 6:4, Job 10:16; Joh 3:36; Rom 2:5-9; 1Pe 2:24; Rev 6:16, Rev 6:17

with : Psa 42:7; Jon 2:3

TSK: Psa 88:8

put : Psa 88:18, Psa 31:11, Psa 143:4; 1Sa 23:18-20; Job 19:13-19; Joh 11:57

made : Isa 49:7, Isa 63:3; Zec 11:8; Mat 27:21-25; Joh 15:23, Joh 15:24

I am shut : Job 12:14, Job 19:8; Lam 3:7-9

TSK: Psa 88:9

Mine : Psa 38:10, Psa 42:3, Psa 102:9; Job 16:20, Job 17:7; Lam 3:48, Lam 3:49; Joh 11:35

called : Psa 88:1, Psa 55:17, Psa 86:3

stretched : Psa 44:20, Psa 68:31, Psa 143:6; Eze 17:11; Job 11:13

TSK: Psa 88:10

Wilt thou : The interrogations in these verses imply the strongest negations. Psa 6:5, Psa 30:9, Psa 115:17, Psa 118:17; Isa 38:18, Isa 38:19; Mar 5:35, Mar 5:36

shall : Job 14:7-12; Isa 26:19; Eze 37:1-14; Luk 7:12-16; 1Co 15:52-57

TSK: Psa 88:11

in destruction : Psa 55:23, Psa 73:18; Job 21:30, Job 26:6; Pro 15:11; Mat 7:13; Rom 9:22; 2Pe 2:1

TSK: Psa 88:12

dark : Psa 143:3; Job 10:21, Job 10:22; Isa 8:22; Mat 8:12; Jud 1:13

in the land : Psa 88:5, Psa 31:12; Ecc 2:16, Ecc 8:10, Ecc 9:5

TSK: Psa 88:13

and in : Psa 5:3, Psa 119:147, Psa 119:148; Mar 1:35

prevent thee : ""Come before thee.""See note on Psa 21:3.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 88:1

O Lord God of my salvation - On whom I depend for salvation; who alone canst save me. Luther renders this, "O God, my Saviour."

I have cried day and night before thee - literally, "By day I cried; by night before thee;"that is, my prayer is constantly before thee. The meaning is, that there was no intermission to his prayers; he prayed all the while. This does not refer to the general habit of his life, but to the time of his sickness. He had prayed most earnestly and constantly that he might be delivered from sickness and from the dangers of death. He had, as yet, obtained no answer, and he now pours out, and records, a more earnest petition to God.

Barnes: Psa 88:2

Let my prayer come before thee - As if there were something which hindered it, or which had obstructed the way to the throne of grace; as if God repelled it from him, and turned away his ear, and would not hear.

Incline thine ear unto my cry - See the notes at Psa 5:1.

Barnes: Psa 88:3

For my soul is full of troubles - I am full of trouble. The word rendered as "full"means properly to satiate as with food; that is, when as much had been taken as could be. So he says here, that this trouble was as great as he could bear; he could sustain no more. He had reached the utmost point of endurance; he had no power to bear anymore.

And my life draweth nigh unto the grave - Hebrew, to Sheol. Compare the notes at Isa 14:9; notes at Job 10:21-22. It may mean here either the grave, or the abode of the dead. He was about to die. Unless he found relief he must go down to the abodes of the dead. The Hebrew word rendered life is in the plural number, as in Gen 2:7; Gen 3:14, Gen 3:17; Gen 6:17; Gen 7:15; et al. Why the plural was used as applicable to life cannot now be known with certainty. It may have been to accord with the fact that man has two kinds of life; the animal life - or life in common with the inferior creation; and intellectual, or higher life - the life of the soul. Compare the notes at 1Th 5:23. The meaning here is, that he was about to die; or that his life or lives approached that state when the grave closes over us; the extinction of the mere animal life; and the separation of the soul - the immortal part - from the body.

Barnes: Psa 88:4

I am counted with them that go down into the pit - I am so near to death that I may be reckoned already as among the dead. It is so manifest to others that I must die - that my disease is mortal - that they already speak of me as dead. The word "pit"here means the grave - the same as Sheol in the previous verse. It means properly

(1) a pit,

(2) a cistern, Gen 37:20,

(3) a prison or dungeon, Isa 24:22,

(4) the grave, Psa 28:1; Psa 30:4; Isa 38:18.

I am as a man that hath no strength - Who has no power to resist disease, no vigor of constitution remaining; who must die.

Barnes: Psa 88:5

Free among the dead - Luther renders this, "I lie forgotten among the dead."DeWette renders it, "Pertaining to the dead - (den Todten angehorend) - stricken down, like the slain, I lie in the grave,"and explains it as meaning, "I am as good as dead."The word rendered "free"- חפשׁי chophshı̂y - means properly, according to Gesenius (Lexicon),

(1) prostrate, weak, feeble;

(2) free, as opposed to a slave or a captive;

(3) free from public taxes or burdens.

The word is translated "free"in Exo 21:2, Exo 21:5,Exo 21:26-27; Deu 15:12-13, Deu 15:18; 1Sa 17:25; Job 3:19; Job 39:5; Isa 58:6; Jer 34:9-11, Jer 34:14; and at liberty in Jer 34:16. It occurs nowhere else except in this verse. In all these places (except in 1Sa 17:25, where it refers to a house or family made free, and Job 39:5, where it refers to the freedom of the wild ass), it denotes the freedom of one who had been a servant or slave. In Job 3:19, it has reference to the grave, and to the fact that the grave delivers a slave or servant from obligation to his master: "And the servant is free from his master."This is the idea, I apprehend, here. It is not, as DeWette supposes, that he was weak and feeble, as the spirits of the departed are represented to be (compare the notes at Isa 14:9-11), but that the dead are made free from the burdens, the toils, the calamities, the servitudes of life; that they are like those who are emancipated from bondage (compare Job 7:1-2; Job 14:6); that death comes to discharge them, or to set them at liberty. So the psalmist applies the expression here to himself, as if he had already reached that point; as if it were so certain that he must die that he could speak of it as if it had occurred; as if he were actually in the condition of the dead. The idea is that he was to all appearance near the grave, and that there was no hope of his recovery. It is not here, however, the idea of release or emancipation which was mainly before his mind, or any idea of consolation as from that, but it is the idea of death - of hopeless disease that must end in death. This he expresses in the usual language; but it is evident that he did not admit any comfort into his mind from the idea of freedom in the grave.

Like the slain that lie in the grave - When slain in battle. They are free from the perils and the toils of life; they are emancipated from its cares and dangers. Death is freedom; and it is possible to derive solace from that idea of death, as Job did Job 3:19; but the psalmist here, as remarked above, did not so admit that idea into his mind as to be comforted by it.

Whom thou rememberest no more - As if they were forgotten by thee; as if they were no longer the object of thy care. They are suffered to lie and waste away, with no care on thy part to restore them to life, or to preserve them from offensiveness and decay. So the great, the beautiful, and the good lie neglected in the grave.

And they are cut off from thy hand - Margin, "by."The Hebrew is literally "from thy hand,"but still the idea is that it was by the agency of God. They had been cut down, and were forgotten - as if God regarded them no more. So we shall all moulder in the grave - in that deep, dark, cold, silent, repulsive abode, as if even God had forgotten us.

Barnes: Psa 88:6

Thou hast laid me in the lowest pit - That is, I am as if I were thus laid; the deep grave seems now to lie so certainly before me, that it may be spoken of as if it were already my abode. The words rendered "lowest pit"mean literally the pit under, or beneath. The reference is to the sepulchre, as in Psa 88:4.

In darkness - The dark grave; the realms of the dead. See the notes at Job 10:21-22.

In the deeps - The caverns; the deep places of the earth or the sea. All these expressions are designed to convey the idea that he was near the grave; that there was no hope for him; that he must die. Perhaps also there is connected with this the idea of trouble, of anguish, of sorrow; of that mental darkness of which the grave was an image, and into which he was plunged by the prospect of death. The whole scene was a sad one, and he was overwhelmed with grief, and saw only the prospect of continued sorrow and gloom. Even a good man may be made afraid - may have his mind made sad and sorrowful - by the prospect of dying. See Isa. 38. Death is naturally gloomy; and when the light of religion does not shine upon the soul, and its comforts do not fill the heart, it is but natural that the mind should be full of gloom.

Barnes: Psa 88:7

Thy wrath lieth hard upon me - Presses me down; burdens me. The meaning is, that that which was the proper and usual expression of wrath or displeasure - to wit, bodily and mental suffering - pressed hard on him. and crushed him to the earth. These bodily sufferings he interpreted, in the sad and gloomy state of mind in which he was, as evidences of the divine displeasure against himself.

And thou hast afflicted me - Thou hast oppressed me, or broken me down.

With all thy waves - literally, "thy breakers;"that is, with expressions of wrath like the waves of the sea, which foam and break on the shore. Nothing could be a more striking image of wrath. Those "breakers"seem to be so furious and angry, they rush along with so much impetuosity, they are so mighty, they dash with such fury on the shore, that it seems as if nothing could stand before them. Yet they find a barrier such as we should little expect. The low and humble beach made of shifting sand, where there seems to be no stability, is an effectual barrier against all their rage; as the humble piety of the child of God, apparently without strength to resist calamity, bears all the beatings of affliction, and maintains its place as the heavy waves of sorrow roll upon it. On the meaning of the word used here, and on the idea expressed, see the notes at Psa 42:7.

Barnes: Psa 88:8

Thou hast put away mine acquaintance far from me - The same ground of complaint, or expression of the depth of affliction, occurs elsewhere, Psa 31:11; Psa 38:11; Psa 69:8. See also Job 19:13-17.

Thou hast made me an abomination unto them - As something which they would avoid, or from which they would revolt and turn away - as we turn away from the body of a dead man, or from an offensive object. The word means properly an object to be detested or abominated, as things unclean, Gen 43:32; or as idolatry, 1Ki 14:24; 2Ki 16:3; 2Ki 23:13.

I am shut up - As in prison; to wit, by disease, as when one is confined to his house.

And I cannot come forth - I cannot leave my couch, my room, my house. Compare Job 12:14.

Barnes: Psa 88:9

Mine eye mourneth by reason of affliction - I weep; my eye pours out tears. Literally, My eye pines away, or decays. Compare Job 16:20, note; Isa 38:3, note; Psa 6:6, note.

Lord, I have called daily upon thee - That is, I have prayed earnestly and long, but I have received no answer.

I have stretched out my hands unto thee - I have spread out my hands in the attitude of prayer. The idea is that of earnest supplication.

Barnes: Psa 88:10

Wilt thou show wonders to the dead? - The wonders - or the things suited to excite admiration - which the living behold. Shall the dead see those things which here tend to excite reverence for thee, and which lead people to worship thee? The idea is that the dead will be cut off from all the privileges which attend the living on earth; or, that those in the grave cannot contemplate the character and the greatness of God. He urges this as a reason why he should be rescued. The sentiment here is substantially the same as in Psa 6:5. See the notes at that passage. Compare Isa 38:18.

Shall the dead arise and praise thee? - The original word, here rendered "the dead,"is Rephaim - רפאים r^e phâ'iym . On its meaning, see the notes at Isa 14:9. It means, properly, relaxed, languid, feeble, weak; and is then applied to the dead - the shades - the Manes - dwelling in the under-world in Sheol, or Hades, and supposed to be as shades or shadows, weak and feeble. The question here is not whether they would rise to live again, or appear in this world, but whether in Sheol they would rise up from their resting places, and praise God as men in vigor and in health can on the earth. The question has no reference to the future resurrection. It relates to the supposed dark, dismal, gloomy, inactive state of the dead.

Barnes: Psa 88:11

Shall thy loving-kindness be declared in the grave? - Thy goodness; thy mercy. Shall anyone make it known there? shall it there be celebrated?

Or thy faithfulness in destruction? - In the place where destruction seems to reign; where human hopes perish; where the body moulders back to dust. Shall anyone there dwell on the fidelity - the truthfulness - of God, in such a way as to honor him? It is implied here that, according to the views then entertained of the state of the dead, those things would not occur. According to what is now made known to us of the unseen world it is true that the mercy of God will not be made known to the dead; that the Gospel will not be preached to them; that no messenger from God will convey to them the offers of salvation. Compare Luk 16:28-31.

Barnes: Psa 88:12

Shall thy wonders be known in the dark? - In the dark world; in "the land of darkness and the shadow of death; a land of darkness, as darkness itself, and where the light is as darkness."Job 10:21-22. "And thy righteousness."The justice of thy character; or, the ways in which thou dost maintain and manifest thy righteous character.

In the land of forgetfulness - Of oblivion; where the memory has decayed, and where the remembrance of former things is blotted out. This is a part of the general description, illustrating the ideas then entertained of the state of the dead; that they would be weak and feeble; that they could see nothing; that even the memory would fail, and the recollection of former things pass from the mind. All these are images of the grave as it appears to man when he has not the clear and full light of revelation; and the grave is all this - a dark and cheerless abode - all abode of fearfulness and gloom - when the light of the great truths of the Gospel is not suffered to fall upon it. That the psalmist dreaded this is clear, for he had not yet the full light of revealed truth in regard to the grave, and it seemed to him to be a gloomy abode. That people without the Gospel ought to dread it, is clear, for when the grave is not illuminated with Christian truth and hope, it is a place from which man by nature shrinks back, and it is not wonderful that a wicked man dreads to die.

Barnes: Psa 88:13

But unto thee have I cried, O Lord - I have earnestly prayed; I have sought thy gracious interposition.

And in the morning - That is, each morning; every day. My first business in the morning shall be prayer.

Shall my prayer prevent thee - Anticipate thee; go before thee: that is, it shall be early; so to speak even before thou dost awake to the employments of the day. The language is that which would be applicable to a case where one made an appeal to another for aid before he had arisen from his bed, or who came to him even while he was asleep - and who thus, with an earnest petition, anticipated his rising. Compare the notes at Job 3:12; compare Psa 21:3; Psa 59:10; Psa 79:8; Psa 119:148; Mat 17:25; 1Th 4:15.

Poole: Psa 88:3

My soul properly so called; for that he was under great troubles of mind from a sense of God’ s wrath and departure from him, is evident from Psa 88:14-16 .

Poole: Psa 88:4

I am given up by my friends and acquaintance for a lost man.

Poole: Psa 88:5

Free among the dead well nigh discharged from the warfare of the present life, and entered es a member into the society of the dead; as Israelitish servants, when they were made flee, were thereby made denizens of the commonwealth of Israel. I expect no other freedom from my miseries but that which death gives, as Job 3:17,18 .

Whom thou rememberest no more whom thou seemest wholly to neglect and to bury in oblivion; for he speaks of these matters not as they are in truth, for he knew very well that forgetfulness was not incident to God, and that God did remember all the dead, and would call them to an account, but only as to sense and appearance, and the opinion of the world, and the state and things of this life.

From thy hand from the care and conduct of thy providence, which is to be understood as the former clause. Or, by thy hand . But our translation seems better to agree both with the foregoing branch, which it explains and improves, and with the order of the words; for it seems improper, after he had represented the persons as dead, and in their graves, to add that they

are cut off to wit, by death.

Poole: Psa 88:6

Either, first, in the grave; the same thing being expressed in divers words; or, secondly, in hopeless and remediless calamities.

Poole: Psa 88:7

Thy wrath either, first, the sense of thy wrath; or rather, secondly, the effects of it; as the next clause explains this.

With all thy waves with thy judgments, breaking in furiously upon me like the waves of the sea.

Poole: Psa 88:8

I am so sad a spectacle of thy vengeance that my friends avoid and detest me, lest by conversing with me they should either be filled with terrors, which men naturally abhor, or be made partakers of my guilt or plagues.

I am shut up either in the pit or deep, mentioned Psa 88:6 , or in my own house or chamber, being afraid or ashamed to go abroad.

Poole: Psa 88:9

Understand, without effect ; for thou dost not hear nor answer me.

Poole: Psa 88:10

Wilt thou show wonders to the dead to wit, in raising them to live again in this world? as it is in the next clause. I know that thou wilt not. And therefore now hear and help me, or it will be too late.

Praise thee to wit, amongst mortal men in this world.

Poole: Psa 88:11

I am not without hopes that thou hast a true kindness for me, and wilt faithfully perform thy gracious promises made to me, and to all that love thee and call upon thee in truth. But then this must be done speedily, or I shall be utterly incapable of such a mercy.

Poole: Psa 88:12

In the dark in the grave, which is called the land of darkness , Job 10:21,22 .

In the land of forgetfulness in the grave; so called, either, first, Actively, because there men forget and neglect all the concerns of this life, being indeed but dead carcasses without any sense or remembrance. Or rather, secondly, Passively, because there men are forgotten not only by men, as is noted, Job 24:20 Psa 31:12 , but by God himself, as he complained, Psa 88:5 .

Poole: Psa 88:13

i.e. Early, come to thee, before the ordinary time of morning prayer, or before the dawning of the day, or the rising of the sun. The sense is, Though I have hitherto got no answer to my prayers, yet I will not give over praying nor hoping for an answer.

PBC: Psa 88:1

See PB: Ps 77:1

PBC: Psa 88:10

See Philpot: WONDERS SHOWN TO THE DEAD

Haydock: Psa 88:1

The perpetuity of the Church of Christ, in consequence of the promises of God: which notwithstanding, God permits her to suffer sometimes most grievous afflictions.

Israel. The Lord our king, (1 Kings viii. 7.) will protect us, (Haydock) or He will defend our King David, and his posterity, as he then promised to him, ver. 5, 20. These verses may be thus connected, as the psalmist had been led to praise the wonderful works of God, and now returns to his promises. (Berthier)

Haydock: Psa 88:1

Ezrahite. Septuagint, &c., " Israelite, " as in the former psalm. The Jews think that Ethan or Eman lived during the Egyptian bondage. But this psalm was rather composed by one of the captives at Babylon who bewails the destruction of the kingdom of Juda, under Sedecias. After he had detailed the promises of God, (ver. 39.; Calmet) David might write it in the person (Haydock) of Ethan, or Idithun, 1 Paralipomenon xxv., and 3 Kings. iv. 31. (Worthington) ---

Most of the Fathers explain it of Christ's kingdom. See Psalm cxxxi. 11., and Jeremias xxxiii. 17. (Calmet) ---

The sceptre or administration of affairs was to continue in the tribe of Juda till his coming, as it really did, though kings were not always at the head of the people. (Berthier)

Haydock: Psa 88:2

The. Septuagint and Houbigant, " Thy mercies, Lord." ---

Truth. Notwithstanding our distress, I know thou wilt perform thy promises. (Calmet)

Haydock: Psa 88:3

For thou. Hebrew, "I." Yet St. Jerome agrees with the Septuagint, (Berthier) though he is quoted by Calmet as conformable with Aquila, &c., Dixi. ---

Heaven and earth shall pass away sooner than God's word. (Haydock) ---

If we do not see how his promises are accompanied we must confess our ignorance, or throw the blame on the sins of the nation: but never call in question the divine mercy. (Calmet) ---

Truth. I will perform what I have promised to thee. (Menochius) ---

The apostles, represented by the heavens, have, by their preaching, established by the Church for ever. (Worthington) ---

In them, is not in the Septuagint, St. Augustine, &c. (Calmet) ---

Houbigant would remove Dixisti, "for thou," &c., to ver. 4. (Haydock)

Haydock: Psa 88:4

Elect. Abraham, and the whole body of the people to whom the Messias had been promised. David was assured that he should spring from his family, ver. 52. (Calmet)

Haydock: Psa 88:5

Generation. David's posterity occupied the throne for a long time, (Haydock) and subsisted till the coming of Christ; so that if any conqueror of that family had then appeared, the Jews would not have hesitated to admit, that this prediction was fulfilled. It is there misfortune to understand the text in this sense, whereas God spoke of the spiritual kingdom of his Son, which is to be perpetual. They can never answer the argument which the Fathers urged in the 4th century, and which has attained fresh strength from the longer duration of misery under which the royal family of David has been depressed. It is plain, that it has enjoyed no power from many ages, and as God's word is invariable, He could not have promised an everlasting earthly dominion. (Berthier) ---

The temporal kingdom of David decayed at the captivity, and is now wholly destroyed. But Christ was of this family, and established the Church, his spiritual kingdom, which shall continue unto the end. (Worthington) ---

His ministers exercise a power, which is founded on truth and justice. See 2 Kings vii. 9. (Calmet)

Haydock: Psa 88:6

Saints. These alone, (Haydock) the heavens or angels, worthily proclaim thy praises. (Haydock) ---

Preachers announce the same in the Church, (St. Augustine) "the communion of saints, " as none are found out of her society. (Haydock)

Haydock: Psa 88:7

Sons. Angels (Calmet) to God the Son. None is like him. (St. Jerome) ---

Lucifer fell by aiming at it. I will be like to the Most High, Isaias xiv. 14.

Haydock: Psa 88:8

About. God eclipses every created beauty. (Haydock) ---

The angels themselves tremble before him. (Calmet)

Haydock: Psa 88:9

Truth. He often praises this attribute, as if to excuse himself for asking, why God had debased the throne of David? (Calmet) ---

God cannot be divested of this perfection. (Du Hamel)

Haydock: Psa 88:10

Power. Hebrew, "pride." Thou canst raise a storm, or restore a calm. (Calmet)

Haydock: Psa 88:11

Proud one. Hebrew Rahab, Egypt or Pharao, Psalm lxxxvi. 4., and Isaias li. 9. (Calmet) He alludes to the plagues inflicted on the Egyptians, &c. (Worthington)

Haydock: Psa 88:13

Sea. Hebrew, "the right," (Calmet) which here denotes the south, (Psalm cvi. 3.; Menochius) as Hermon may do the east, (Du Hamel) with reference to Thabor, which lies to the west, though this seems unusual. (Calmet) (Berthier) ---

The north, &c., more probably refers to the limits of the promised land, from Libanus to the Indian or Mediterranean sea; and from Hermon, on the north-eastern part, to Thabor, on the west. (Haydock) ---

These two mountains were particularly fertile, and seemed to rejoice. (Berthier) ---

They "shall praise thy name," Greek: euphemesousi. (Symmachus) (Haydock)

Gill: Psa 88:1

O Lord God of my salvation,.... The author both of temporal and spiritual salvation; see Psa 18:46 from the experience the psalmist had had of the Lord's working salvation for him in times past, he is encouraged to hope that he would appear for him, and help him out of his present distress; his faith was not so low, but that amidst all his darkness and dejection he could look upon the Lord as his God, and the God of salvation to him; so our Lord Jesus Christ, when deserted by his Father, still called him his God, and believed that he would help him, Psa 22:1.

I have cried day and night before thee, or "in the day I have cried, and in the night before thee"; that is, as the Targum paraphrases it,

"in the night my prayer was before thee.''

prayer being expressed by crying shows the person to be in distress, denotes the earnestness of it, and shows it to be vocal; and it being both in the day and in the night, that it was without ceasing. The same is said by Christ, Psa 22:2 and is true of him, who in the days of his flesh was frequent in prayer, and especially in the night season, Luk 6:12 and particularly his praying in the garden the night he was betrayed may be here referred to, Mat 26:38.

Gill: Psa 88:2

Let my prayer come before thee,.... Not before men, as hypocrites desire, but before the Lord; let it not be shut out, but be admitted; and let it come with acceptance, as it does when it ascends before God, out of the hands of the angel before the throne, perfumed with the much incense of his mediation, Rev 8:3,

incline thine ear unto my cry; hearken to it, receive it, and give an answer to it; Christ's prayers were attended with strong crying, and were always received and heard, Heb 5:7.

Gill: Psa 88:3

For my soul is full of troubles,.... Or "satiated or glutted" ^e with them, as a stomach full of meat that can receive no more, to which the allusion is; having been fed with the bread of adversity and the water of affliction, so that he had his fill of trouble: every man is full of trouble, of one kind or another, Job 14:1 especially the saint, who besides his outward troubles has inward ones, arising from indwelling sin, the temptations of Satan, and divine desertions, which was now the case of the psalmist: this may be truly applied to Christ, who himself said, when in the garden, "my soul is exceeding sorrowful, even unto death", Mat 26:38, he was a man of sorrows all his days, but especially at that time, and when upon the cross, forsaken by his Father, and sustaining his wrath: "his soul" was then "filled with evil things" ^f, as the words may be rendered:

innumerable evils compassed him about, Psa 40:12, the sins of his people, those evil things, were imputed to him; the iniquity of them all was laid upon him, as was also the evil of punishment for them; and then he found trouble and sorrow enough:

and my life draweth nigh unto the grave: a phrase expressive of a person's being just ready to die, Job 33:22 as the psalmist now thought he was, Psa 88:5, it is in the plural number "my lives" ^g; and so may not only denote the danger he was in of his natural life, but of his spiritual and eternal life, which he might fear, being in darkness and desertion, would be lost, though they could not; yea, that he was near to "hell" itself, for so the word ^h may be rendered; for when the presence of God is withdrawn, and wrath let into the conscience, a person in his own apprehension seems to be in hell as it were, or near it; see Jon 2:2. This was true of Christ, when he was sorrowful unto death, and was brought to the dust of it, and under divine dereliction, and a sense of the wrath of God, as the surety of his people.

Gill: Psa 88:4

I am counted with them that go down into the pit,.... With the dead, with them that are worthy of death, with malefactors that are judicially put to death, and are not laid in a common grave, but put into a pit together: thus Christ was reckoned and accounted of by the Jews; the sanhedrim counted him worthy of death; and the common people cried out Crucify him; and they did crucify him between two malefactors; and so he was numbered or counted with transgressors, and as one of them, Isa 53:3.

I am as a man that hath no strength; for his "strength" was "dried up like a potsherd", Psa 22:15, though he was the mighty God, and, as man, was made strong by the Lord for himself.

Gill: Psa 88:5

Free among the dead,.... If he was a freeman, it was only among the dead, not among the living; if he was free of any city, it was of the city of the dead; he looked upon himself as a dead man, as one belonging to the state of the dead, who are free from all relations, and from all business and labour, and removed from all company and society; he thought himself quite neglected, of whom there was no more care and notice taken than of a dead man:

like the slain that lie in the grave, whom thou rememberest no more; in a providential way, as in life, to clothe them, and feed them, and protect and preserve them; in which sense God is said to be mindful of men, Psa 8:4, who when dead have no need to be minded, and remembered in such a manner; otherwise God does remember the dead, and takes care of their dust, and will raise them again; and especially he remembers his own people, those that sleep in Jesus, who will be thought of in the resurrection morn, and will be raised first, and brought with Christ; see Job 14:13,

and they are cut off from thy hand; that is, the slain that lie in the grave, the dead that are buried there; these are cut off from the hand of Providence, they needing no supplies from thence as in the time of life. The Targum is,

"and they are separated from the face of thy majesty.''

or "they are cut off by thine hand" ⁱ; by the immediate hand of God, in a judicial way; so Christ in his death was like one of these, he was cut off in a judicial way, not for his own sins, but for the transgressions of his people, Isa 53:8.

Gill: Psa 88:6

Thou hast laid me in the lowest pit,.... The Targum interprets it of

"captivity which was like unto the lowest pit;''

and so Jarchi and Kimchi. Some understand it of a prison or dungeon, into which the psalmist was put; it may be interpreted of the pit of the grave, into which Christ was laid; though he continued in it not so long as to see corruption; from that prison and judgment he was quickly taken, Psa 16:10, "in darkness"; both corporeal and spiritual, Mat 27:45, and it is in the Hebrew text "in darknesses" ^k, denoting both:

in the deeps; in the deep waters of affliction, sorrows, and sufferings; see Psa 69:1. The allusion is to a dark and deep pit, under ground, such as in the eastern countries they used to put their captives and prisoners into in the night, and take them out in the morning; and which custom continues still among the Turks. Leo Africanus ^l says he has seen three thousand Christian captives together, clothed in a woollen sack, and chained to one another; and in the night put into pits or ditches under ground; see Zec 9:11.

Gill: Psa 88:7

The wrath lieth hard upon me,.... So some good men apprehend, when they are under afflictive dispensations of Providence, and are left of God, and have not his immediate presence, and the discoveries of his love; though fury is not in him, nor does any wrath in reality fall upon them, only it seems so to them; see Psa 38:1, but the wrath of God did really lie with all the effects of it upon Christ, as the surety of his people, when he was made sin, and a curse for them; see Psa 89:38,

and thou hast afflicted me with all thy waves; the afflictions of God's people are compared to waves and billows of the sea, which are many, and come one upon the back of another, and threaten to overwhelm and sink; see Psa 42:7 and so the sufferings of Christ are signified by waters coming into him, and floods overflowing him; and hence they are called a baptism, Psa 69:1, and these were brought upon him by the Lord; he spared him not; he laid the whole chastisement, all the punishment due to the sins of his people, on him; he caused every wave to come upon him, and him to endure all sorrows and sufferings the law and justice of God could require.

Selah. See Gill on Psa 3:2.

Gill: Psa 88:8

Thou hast put away mine acquaintance far from me,.... His familiar friends, who were well known to him, and he to them: it is a mercy and privilege to have good acquaintance, and hearty faithful friends, to converse and advise with, whether about things civil or religious; and it is an affliction to be deprived of them; and oftentimes in distress and adversity they drop and fail, which is an additional trouble: this was the ease of Job and of David, Job 19:13 and here of Heman, who attributes it to God, as done by him; as also Job does, in the place referred to; for as it is the Lord that gives favour in the sight of men, he can take it away when he pleases: this is true of Christ, and the like is said of him, Psa 69:8, and by his "acquaintance", familiars, and friends, may be meant his apostles, who, upon his being apprehended, forsook him, and fled; who, though they were not all alienated in their affections, yet stood at a distance from him; Peter, though he followed him, it was afar off, and at last he denied him; and others of acquaintance and intimates stood afar off, beholding was done to him on the cross; and his familiar friend, Judas, lifted up his heel against him, and basely betrayed him, Mat 26:50,

thou hast made me an abomination unto them; to some of them, as to Judas, and to many that hosanna'd him into Jerusalem, and within a few days cried "Crucify him, crucify him", Mat 21:9 compare with this Isa 53:3.

I am shut up, and I cannot come forth; the Targum renders it,

"shut up in the house of prison,''

in a prison; and so some literally understand it of the author of the psalm being in a prison, or dungeon, in the time of the captivity: but it is rather to be understood of some bodily disease, by which he was detained a prisoner at home, and of his being bound in fetters, and held in the cords of affliction; which was as a prison to him, and in which when the Lord "shuts up a man, there can be no opening", Job 36:8, or else of soul troubles, being in great darkness and desertion; so that his soul was as in a prison, and could not come forth in the free exercise of grace, and needed the free Spirit of God to set him at liberty; see Psa 142:7, this may be applied to Christ, when in the hands of Judas, and the hand of soldiers with him, who took him, and bound him, and led him to the high priest; and when he was encompassed with bulls of Bashan, and enclosed by the assembly of the wicked, as he hung on the cross, Psa 22:12.

Gill: Psa 88:9

Mine eye mourneth by reason of affliction,.... Or dropped tears, as the Targum, by which grief was vented; see Psa 6:7.

Lord, I have called daily upon thee, I have stretched out my hands unto thee; in prayer, as the Targum adds, this being a prayer gesture: notwithstanding his troubles continued and increased, he did not leave off praying, though he was not immediately heard and answered, which is what is tacitly complained of, as in Psa 22:2. Christ, in his troubles in the garden, and on the cross, prayed for himself, for divine support and assistance, as man; for his friends, disciples, and apostles, and for all that should believe in him through them; and even for his enemies.

Gill: Psa 88:10

Wilt thou show wonders to the dead?.... The Lord does show wonders to some that are spiritually dead, dead in Adam, dead in law, dead in trespasses and sins, by quickening them; whereby the wonders of his grace and love, and of his power, and the exceeding greatness of it, are displayed; for the conversion and quickening of a dead sinner is a marvellous event, like that of; raising Lazarus from the dead, and causing Ezekiel's dry bones to live: likewise the Lord will show wonders to those that are corporeally dead, by raising them from the dead; which work, though not incredible, yet is very wonderful, and can only be accounted for by the attributes of Divine Omniscience and Omnipotence: yea, he would, and he has shown wonders to Christ, when dead, by raising him up again, and giving him glory, and that before he saw corruption, and as the head and representative of his people; and by raising many of the saints also, after his resurrection:

shall the dead arise and praise thee? the spiritually dead, when they are made alive, and rise out of their graves of sin, praise the Lord for the exertion of his grace and power upon them; which is one end of their being formed anew, quickened, and converted; and those that are corporeally dead, such of them as shall rise again to everlasting life, their mouths will be filled with everlasting praise: but here the author of the psalm suggests, that in a little time he should be among the dead, unless he had speedy help and deliverance from his troubles; to whom wonders are not shown, but to the living; and who ordinarily do not rise again to this mortal state, to praise the Lord in it: or, considering them as the words of Christ, he suggests, that none of the above things would be done, unless he was a conqueror over death and the grave, and was raised from thence himself; and so these expostulations carry in them the nature of a prayer, even of the prayer of Christ, as man, to be assisted in overcoming all his enemies, and to be raised from the dead, as Cocceius and others think: the Greek and Vulgate Latin versions are,

"shall physicians rise again?''

of whom the Jews had a bad opinion; See Gill on 2Ch 16:12.

Selah. See Gill on Psa 3:2.

Gill: Psa 88:11

Shall thy lovingkindness be declared in the grave?.... Where he saw himself now going, and where should he be detained, and not raised out of it, the lovingkindness of God to him, as his Son, and as man and Mediator, and to his people in the gift and mission of him to be their Saviour and Redeemer, how would that be declared and made known? now it is, Christ being raised, and his ministers having a commission from him to preach the Gospel, in which the lovingkindness of God is abundantly manifested:

or thy faithfulness in destruction? the grave, so called from dead bodies being cast into it, and wasted, consumed, and destroyed in it: the meaning may be, that should he be laid in the grave, and there putrefy and rot, and not be raised again, where would be the faithfulness of God to his purposes, to his covenant and promises, to him his Son, and to his people?

Gill: Psa 88:12

Shall thy wonders be known in the dark?.... A description of the grave again; see Job 10:21, The sense may be, should he continue in the dark and silent grave, how would the wonders of the grace of God, of electing, redeeming, justifying, pardoning, and adopting grace, be made known; the wonders of Christ's person and offices, and the wondrous things, and doctrines of the Gospel, relating thereunto? as the glory of these would be eclipsed, there would be none to publish them:

and thy righteousness in the land of forgetfulness? the grave, where the dead lie, who, having lost all sense of things, forget what were done in this world, and they themselves are quickly forgotten by the living; and had Christ continued in this state, and had not risen again to our justification, how would his justifying righteousness have been revealed, as it is from faith to faith in the Gospel, which is therefore called the word and ministration of righteousness?

Gill: Psa 88:13

But unto thee have I cried, O Lord,.... Formerly, and had been heard, answered, and relieved, and which was an encouragement to cry again to him in his distress; Christ was always heard, Joh 11:42, or, now, in his present case, yet was not heard, at least not immediately answered; which was the case of the Messiah, when forsaken by his God and Father, Psa 22:1, yet still determines to continue praying, as follows:

and in the morning shall my prayer prevent thee; not before the Lord is awake, and can hear; for he neither slumbers nor sleeps, and he always hears: but the meaning is, that he would pray before he entered upon another business; this should be the first thing in the morning he would do, and this he would do before others did, or he himself used to do; before the usual time of morning prayer; signifying, he would pray to him very early, which is expressive of his vehemency, fervency, and importunity and earnestness, and what a sense he had of his case, and of his need of divine help: so Christ rose early in the morning, a great while before day, to pray, Mar 1:35. See Gill on Psa 5:4.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 88:1

¹ sn Psalm 88. The psalmist cries out in pain to the Lord, begging him for relief from his intense and constant suffering. The psalmist regards God as the ultimate cause of his distress, but nevertheless clings to God in hope.

² tn The Hebrew phrase מָחֲלַת לְעַנּוֹת (makhalat lÿ’annot) may mean “illness to afflict.” Perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term מָחֲלַת also appears in the superscription of Ps 53.

³ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

⁴ tn Heb “O Lord God of my deliverance.” In light of the content of the psalm, this reference to God as the one who delivers seems overly positive. For this reason some emend the text to אַלֹהַי שִׁוַּעְתִּי (’alohay shivva’tiy, “[O Lord] my God, I cry out”). See v. 13.

⁵ tn Heb “[by] day I cry out, in the night before you.”

NET Notes: Psa 88:2

¹ tn Heb “may my prayer come before you.” The prefixed verbal form is understood as a jussive, indicating the psalmist’s desire or prayer.

² tn Heb “turn your ear.”

NET Notes: Psa 88:3

¹ tn Or “my soul.”

² tn Heb “and my life approaches Sheol.”

NET Notes: Psa 88:4

¹ tn Heb “I am considered with.”

² tn Heb “the pit.” The noun בּוֹר (bor, “pit,” “cistern”) is sometimes used of the grave and/or the realm of the dead.

³ tn Heb “I am like a man [for whom] there is no help.”

NET Notes: Psa 88:5

¹ tn Heb “set free.”

² tn Heb “from your hand.”

NET Notes: Psa 88:6

¹ tn The noun בּוֹר (bor, “pit,” “cistern”) is sometimes used of the grave and/or the realm of the dead. See v. 4.

NET Notes: Psa 88:8

¹ tn Heb “[I am] confined and I cannot go out.”

NET Notes: Psa 88:9

¹ tn Heb “I spread out my hands to you.” Spreading out the hands toward God was a prayer gesture (see Exod 9:29, 33; 1 Kgs 8:22, 38; 2 Chr 6:12-13, 29; Ezra 9:15; Job 11:13; Isa 1:15). The words “in prayer” have been supplied in the translation to clarify this.

NET Notes: Psa 88:10

¹ tn Heb “Rephaim,” a term that refers to those who occupy the land of the dead (see Isa 14:9; 26:14, 19).

NET Notes: Psa 88:11

¹ tn Heb “in Abaddon,” a name for Sheol. The noun is derived from a verbal root meaning “to perish,” “to die.”

NET Notes: Psa 88:12

¹ tn Heb “known.”

² tn Heb “darkness,” here a title for Sheol.

³ tn Heb “forgetfulness.” The noun, which occurs only here in the OT, is derived from a verbal root meaning “to forget.”

sn The rhetorical questions in vv. 10-12 expect the answer, “Of course not!”

Geneva Bible: Psa 88:1

"A Song [or] Psalm for the sons of Korah, to the chief Musician upon Mahalath ^{( a )} Leannoth, Maschil of Heman the Ezrahite." O LORD God of my salvation, I have cried day [and] night ^{( b )} before thee:

^{( a )} That is, to humble. It was the beginning of a song by which tune this psalm was sung.

^{( b )} Though many cry in their sorrows, yet they cry not earnestly to God for remedy as he did whom he confessed to be the author of his salvation.

Geneva Bible: Psa 88:5

^{( c )} Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy ^{( d )} hand.

^{( c )} For he who is dead is free from all cares and business of this life and thus he says because he was unprofitable for all matters concerning man's life, and as it were cut off from this world.

^{( d )} That is, from your providence and care, which is meant according to the judgment of the flesh.

Geneva Bible: Psa 88:7

Thy wrath lieth hard upon me, and thou hast afflicted [me] with all thy ^{( e )} waves. Selah.

^{( e )} The storms of your wrath have overwhelmed me.

Geneva Bible: Psa 88:8

Thou hast put away mine ^{( f )} acquaintance far from me; thou hast made me an abomination unto them: ^{( g )} [I am] shut up, and I cannot come forth.

^{( f )} He attributes the loss and displeasure of his friends to God's providence by which he partly punishes and partly tries his.

^{( g )} I see no end to my sorrows.

Geneva Bible: Psa 88:9

^{( h )} Mine eye mourneth by reason of affliction: LORD, I have called daily upon thee, I have stretched out my hands unto thee.

^{( h )} My eyes and face declare my sorrows.

Geneva Bible: Psa 88:10

Wilt thou shew ^{( i )} wonders to the dead? shall the dead arise [and] praise thee? Selah.

^{( i )} He shows that the time is more convenient for God to help when men call to him in their dangers, than to tarry till they are dead, and then raise them up again.

Geneva Bible: Psa 88:12

Shall thy wonders be known in the dark? and thy righteousness in the land ^{( k )} of forgetfulness?

^{( k )} That is, in the grave, where only the body lies without all sense and remembrance.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 88:1-18

1 A prayer containing a grievous complaint.

MHCC: Psa 88:1-9

The first words of the psalmist are the only words of comfort and support in this psalm. Thus greatly may good men be afflicted, and such dismal thoughts may they have about their afflictions, and such dark conclusion may they make about their end, through the power of melancholy and the weakness of faith. He complained most of God's displeasure. Even the children of God's love may sometimes think themselves children of wrath and no outward trouble can be so hard upon them as that. Probably the psalmist described his own case, yet he leads to Christ. Thus are we called to look unto Jesus, wounded and bruised for our iniquities. But the wrath of God poured the greatest bitterness into his cup. This weighed him down into darkness and the deep.

MHCC: Psa 88:10-18

Departed souls may declare God's faithfulness, justice, and lovingkindness; but deceased bodies can neither receive God's favours in comfort, nor return them in praise. The psalmist resolved to continue in prayer, and the more so, because deliverance did not come speedily. Though our prayers are not soon answered, yet we must not give over praying. The greater our troubles, the more earnest and serious we should be in prayer. Nothing grieves a child of God so much as losing sight of him; nor is there any thing he so much dreads as God's casting off his soul. If the sun be clouded, that darkens the earth; but if the sun should leave the earth, what a dungeon would it be! Even those designed for God's favours, may for a time suffer his terrors. See how deep those terrors wounded the psalmist. If friends are put far from us by providences, or death, we have reason to look upon it as affliction. Such was the calamitous state of a good man. But the pleas here used were peculiarly suited to Christ. And we are not to think that the holy Jesus suffered for us only at Gethsemane and on Calvary. His whole life was labour and sorrow; he was afflicted as never man was, from his youth up. He was prepared for that death of which he tasted through life. No man could share in the sufferings by which other men were to be redeemed. All forsook him, and fled. Oftentimes, blessed Jesus, do we forsake thee; but do not forsake us, O take not thy Holy Spirit from us.

Matthew Henry: Psa 88:1-9

It should seem, by the titles of this and the following psalm, that Heman was the penman of the one and Ethan of the other. There were two, of these names, who were sons of Zerah the son of Judah, 1Ch 2:4, 1Ch 2:6. There were two others famed for wisdom, 1Ki 4:31, where, to magnify Solomon's wisdom, he is said to be wiser than Heman and Ethan. Whether the Heman and Ethan who were Levites and precentors in the songs of Zion were the same we are not sure, nor which of these, nor whether any of these, were the penmen of these psalms. There was a Heman that was one of the chief singers, who is called the king's seer, or prophet, in the words of God (1Ch 25:5); it is probable that this also was a seer, and yet could see no comfort for himself, an instructor and comforter of others, and yet himself putting comfort away from him. The very first words of the psalm are the only words of comfort and support in all the psalm. There is nothing about him but clouds and darkness; but, before he begins his complaint, he calls God the God of his salvation, which intimates both that he looked for salvation, bad as things were, and that he looked up to God for the salvation and depended upon him to be the author of it. Now here we have the psalmist,

I. A man of prayer, one that gave himself to prayer at all times, but especially now that he was in affliction; for is any afflicted? let him pray. It is his comfort that he had prayed; it is his complaint that, notwithstanding his prayer, he was still in affliction. He was, 1. Very earnest in prayer: " I have cried unto thee (Psa 88:1), and have stretched out my hands unto thee (Psa 88:9), as one that would take hold on thee, and even catch at the mercy, with a holy fear of coming short and missing of it."2. He was very frequent and constant in prayer: I have called upon thee daily (Psa 88:9), nay, day and night, Psa 88:1. For thus men ought always to pray, and not to faint; God's own elect cry day and night to him, not only morning and evening, beginning every day and every night with prayer, but spending the day and night in prayer. This is indeed praying always; and then we shall speed in prayer, when we continue instant in prayer. 3. He directed his prayer to God, and from him expected and desired an answer (Psa 88:2): " Let my prayer come before thee, to be accepted of thee, not before men, to be seen of them, as the Pharisees' prayers."He does not desire that men should hear them, but, "Lord, incline thy ear unto my cry, for to that I refer myself; give what answer to it thou pleasest."

II. He was a man of sorrows, and therefore some make him, in this psalm, a type of Christ, whose complaints on the cross, and sometimes before, were much to the same purport with this psalm. He cries out (Psa 88:3): My soul is full of troubles; so Christ said, Now is my soul troubled; and, in his agony, My soul is exceedingly sorrowful even unto death, like the psalmist's here, for he says, My life draws nigh unto the grave. Heman was a very wise man, and a very good man, a man of God, and a singer too, and one may therefore suppose him to have been a man of a cheerful spirit, and yet now a man of sorrowful spirit, troubled in mind, and upon the brink of despair. Inward trouble is the sorest trouble, and that which, sometimes, the best of God's saints and servants have been severely exercised with. The spirit of man, of the greatest of men, will not always sustain his infirmity, but will droop and sink under it; who then can bear a wounded spirit?

III. He looked upon himself as a dying man, whose heart was ready to break with sorrow (Psa 88:5): " Free among the dead (one of that ghastly corporation), like the slain that lie in the grave, whose rotting and perishing nobody takes notice of or is concerned for, nay, whom thou rememberest no more, to protect or provide for the dead bodies, but they become an easy prey to corruption and the worms; they are cut off from thy hand, which used to be employed in supporting them and reaching out to them; but, now there is no more occasion for this, they are cut off from it and cut off by it"( for God will not stretch out his hand to the grave, Job 30:24); " thou hast laid me in the lowest pit, as low as possible, my condition low, my spirits low, in darkness, in the deep (Psa 88:6), sinking, and seeing no way open of escape, brought to the last extremity, and ready to give up all for gone."Thus greatly may good men be afflicted, such dismal apprehensions may they have concerning their afflictions, and such dark conclusions may they sometimes be ready to make concerning the issue of them, through the power of melancholy and the weakness of faith.

IV. He complained most of God's displeasure against him, which infused the wormwood and the gall into the affliction and the misery (Psa 88:7): Thy wrath lies hard upon me. Could he have discerned the favour and love of God in his affliction, it would have lain light upon him; but it lay hard, very hard, upon him, so that he was ready to sink and faint under it. The impressions of this wrath upon his spirits were God's waves with which he afflicted him, which rolled upon him, one on the neck of another, so that he scarcely recovered from one dark thought before he was oppressed with another; these waves beat against him with noise and fury; not some, but all, of God's waves were made use of in afflicting him and bearing him down. Even the children of God's love may sometimes apprehend themselves children of wrath, and no outward trouble can lie so hard upon them as that apprehension.

V. It added to his affliction that his friends deserted him and made themselves strange to him. When we are in trouble it is some comfort to have those about us that love us, and sympathize with us; but this good man had none such, which gives him occasion, not to accuse them, or charge them with treachery, ingratitude, and inhumanity, but to complain to God, with an eye to his hand in this part of the affliction (Psa 88:8): Thou hast put away my acquaintance far from me. Providence had removed them, or rendered them incapable of being serviceable to him, or alienated their affections from him; for every creature is that to us (and no more) that God makes it to be. If our old acquaintance be shy of us, and those we expect kindness from prove unkind, we must bear that with the same patient submission to the divine will that we do other afflictions, Job 19:13. Nay, his friends were not only strange to him, but even hated him, because he was poor and in distress: " Thou hast made me an abomination to them; they are not only shy of me, but sick of me, and I am looked upon by them, not only with contempt, but with abhorrence."Let none think it strange concerning such a trial as this, when Heman, who was so famed for wisdom, was yet, when the world frowned upon him, neglected, as a vessel in which is no pleasure.

VI. He looked upon his case as helpless and deplorable: " I am shut up, and I cannot come forth, a close prisoner, under the arrests of divine wrath, and no way open of escape."He therefore lies down and sinks under his troubles, because he sees not any probability of getting out of them. For thus he bemoans himself (Psa 88:9): My eye mourneth by reason of affliction. Sometimes giving vent to grief by weeping gives some ease to a troubled spirit. Yet weeping must not hinder praying; we must sow in tears: My eye mourns, but I cry unto thee daily. Let prayers and tears go together, and they shall be accepted together. I have heard thy prayers, I have seen thy tears.

Matthew Henry: Psa 88:10-18

In these verses,

I. The psalmist expostulates with God concerning the present deplorable condition he was in (Psa 88:10-12): " Wilt thou do a miraculous work to the dead, and raise them to life again? Shall those that are dead and buried rise up to praise thee? No; they leave it to their children to rise up in their room to praise God; none expects that they should do it; and wherefore should they rise, wherefore should they live, but to praise God? The life we are born to at first, and the life we hope to rise to at last, must thus be spent. But shall thy lovingkindness to thy people be declared in the grave, either by those or to those that lie buried there? And thy faithfulness to thy promise, shall that be told in destruction? shall thy wonders be wrought in the dark, or known there, and thy righteousness in the grave, which is the land of forgetfulness, where men remember nothing, nor are themselves remembered? Departed souls may indeed know God's wonders and declare his faithfulness, justice, and lovingkindness; but deceased bodies cannot; they can neither receive God's favours in comfort nor return them in praise."Now we will not suppose these expostulations to be the language of despair, as if he thought God could not help him or would not, much less do they imply any disbelief of the resurrection of the dead at the last day; but he thus pleads with God for speedy relief: "Lord, thou art good, thou art faithful, thou art righteous; these attributes of thine will be made known in my deliverance, but, if it be not hastened, it will come too late; for I shall be dead and past relief, dead and not capable of receiving any comfort, very shortly."Job often pleaded thus, Job 7:8; Job 10:21.

II. He resolves to continue instant in prayer, and the more so because the deliverance was deferred (Psa 88:13): " Unto thee have I cried many a time, and found comfort in so doing, and therefore I will continue to do so; in the morning shall my prayer prevent thee. "Note, Though our prayers be not answered immediately, yet we must not therefore give over praying, because the vision is for an appointed time, and at the end it shall speak and not lie. God delays the answer in order that he may try our patience and perseverance in prayer. He resolves to seek God early, in the morning, when his spirits were lively, and before the business of the day began to crowd in - in the morning, after he had been tossed with cares, and sorrowful thoughts in the silence and solitude of the night; but how could he say, My prayer shall prevent thee? Not as if he could wake sooner to pray than God to hear and answer; for he neither slumbers nor sleeps; but it intimates that he would be up earlier than ordinary to pray, would prevent (that is, go before) his usual hour of prayer. The greater our afflictions are the more solicitous and serious we should be in prayer. "My prayer shall present itself before thee, and be betimes with thee, and shall not stay for the encouragement of the beginning of mercy, but reach towards it with faith and expectation even before the day dawns."God often prevents our prayers and expectations with his mercies; let us prevent his mercies with our prayers and expectations.

III. He sets down what he will say to God in prayer. 1. He will humbly reason with God concerning the abject afflicted condition he was now in (Psa 88:14): " Lord, why castest thou off my soul? What is it that provokes thee to treat me as one abandoned? Show me wherefore thou contendest with me. "He speaks it with wonder that God should cast off an old servant, should cast off one that was resolved not to cast him off: "No wonder men cast me off; but, Lord, why dost thou, whose gifts and callings are without repentance? Why hidest thou thy face, as one angry at me, that either hast no favour for me or wilt not let me know that thou hast?"Nothing grieves a child of God so much as God's hiding his face from him, nor is there any thing he so much dreads as God's casting off his soul. If the sun be clouded, that darkens the earth; but if the sun should abandon the earth, and quite cast it off, what a dungeon would it be! 2. He will humbly repeat the same complaints he had before made, until God have mercy on him. Two things he represents to God as his grievances: - (1.) That God was a terror to him: I suffer thy terrors, Psa 88:15. He had continual frightful apprehensions of the wrath of God against him for his sins and the consequences of that wrath. It terrified him to think of God, of falling into his hands and appearing before him to receive his doom from him. He perspired and trembled at the apprehension of God's displeasure against him, and the terror of his majesty. Note, Even those that are designed for God's favours may yet, for a time, suffer his terrors. The spirit of adoption is first a spirit of bondage to fear. Poor Job complained of the terrors of God setting themselves in array against him, Job 6:4. The psalmist here explains himself, and tells us what he means by God's terrors, even his fierce wrath. Let us see what dreadful impressions those terrors made upon him, and how deeply they wounded him. [1.] They had almost taken away his life: " I am so afflicted with them that I am ready to die, and"(as the word is) " to give up the ghost. Thy terrors have cut me off, "Psa 88:16. What is hell, that eternal excision, by which damned sinners are for ever cut off from God and all happiness, but God's terrors fastening and preying upon their guilty consciences? [2.] They had almost taken away the use of his reason: When I suffer thy terrors I am distracted. This sad effect the terrors of the Lord have had upon many, and upon some good men, who have thereby been put quite out of the possession of their own souls, a most piteous case, and which ought to be looked upon with great compassion. [3.] This had continued long: From my youth up I suffer thy terrors. He had been from his childhood afflicted with melancholy, and trained up in sorrow under the discipline of that school. If we begin our days with trouble, and the days of our mourning have been prolonged a great while, let us not think it strange, but let tribulation work patience. It is observable the Heman, who became eminently wise and good, was afflicted and ready to die, and suffered God's terrors, from his youth up. Thus many have found it was good for them to bear the yoke in their youth, that sorrow has been much better for them than laughter would have been, and that being much afflicted, and often ready to die, when they were young, they have, by the grace of God, got such an habitual seriousness and weanedness from the world as have been of great use to them all their days. Sometimes those whom God designs for eminent services are prepared for them by exercises of this kind. [4.] His affliction was now extreme, and worse than ever. God's terrors now came round about him, so that from all sides he was assaulted with variety of troubles, and he had no comfortable gale from any point of the compass. They broke in upon him together like an inundation of water; and this daily, and all the day; so that he had no rest, no respite, not the lest breathing-time, no lucid intervals, nor any gleam of hope. Such was the calamitous state of a very wise and good man; he was so surrounded with terrors that he could find no place of shelter, nor lie any where under the wind. (2.) That no friend he had in the world was a comfort to him (Psa 88:18): Lover and friend hast thou put far from me; some are dead, others at a distance, and perhaps many unkind. Next to the comforts of religion are those of friendship and society; therefore to be friendless is (as to this life) almost to be comfortless; and to those who have had friends, but have lost them, the calamity is the more grievous. With this the psalmist here closes his complaint, as if this were that which completed his woe and gave the finishing stroke to the melancholy piece. If our friends are put far from us by scattering providences, nay, if by death our acquaintance are removed into darkness, we have reason to look upon it as a sore affliction, but must acknowledge and submit to the hand of God in it.

Keil-Delitzsch: Psa 88:1-7

The poet finds himself in the midst of circumstances gloomy in the extreme, but he does not despair; he still turns towards Jahve with his complaints, and calls Him the God of his salvation. This actus directus of fleeing in prayer to the God of salvation, which urges its way through all that is dark and gloomy, is the fundamental characteristic of all true faith. Psa 88:2 is not to be rendered, as a clause of itself: "by day I cry unto Thee, in the night before Thee"(lxx and Targum), which ought to have been יומם , but (as it is also pointed, especially in Baer's text): by day, i.e., in the time (Psa 56:4; Psa 78:42, cf. Psa 18:1), when I cry before Thee in the night, let my prayer come... (Hitzig). In Psa 88:3 he calls his piercing lamentation, his wailing supplication, רנּתי , as in Psa 17:1; Psa 61:2. הטּה as in Psa 86:1, for which we find הט in Psa 17:6. The Beth of בּרעות , as in Psa 65:5; Lam 3:15, Lam 3:30, denotes that of which his soul has already had abundantly sufficient. On Psa 88:4 , cf. as to the syntax Psa 31:11. איל ( ἅπαξ λεγομ . like אילוּת , Psa 22:20) signifies succinctness, compactness, vigorousness ( ἁδρότης ): he is like a man from whom all vital freshness and vigour is gone, therefore now only like the shadow of a man, in fact like one already dead. חפשׁי , in Psa 88:6 , the lxx renders ἐν νεκροῖς ἐλεύθερος (Symmachus, ἀφεὶς ἐλεύθερος ); and in like manner the Targum, and the Talmud which follows it in formulating the proposition that a deceased person is חפשׁי מן חמצוות , free from the fulfilling of the precepts of the Law (cf. Rom 6:7). Hitzig, Ewald, Köster, and Böttcher, on the contrary, explain it according to Eze 27:20 (where חפשׁ signifies stragulum ): among the dead is my couch ( חפשׁי = יצועי , Job 17:13). But in respect of Job 3:19 the adjectival rendering is the more probable; "one set free among the dead"(lxx) is equivalent to one released from the bond of life (Job 39:5), somewhat as in Latin a dead person is called defunctus . God does not remember the dead, i.e., practically, inasmuch as, devoid of any progressive history, their condition remains always the same; they are in fact cut away ( נגזר as in Psa 31:23; Lam 3:54; Isa 53:8) from the hand, viz., from the guiding and helping hand, of God. Their dwelling-place is the pit of the places lying deep beneath (cf. on תּחתּיּות , Psa 63:10; Psa 86:13; Eze 26:20, and more particularly Lam 3:55), the dark regions ( מחשׁכּים as in Psa 143:3, Lam 3:6), the submarine depths ( בּמצלות ; lxx, Symmachus, the Syriac, etc.: ἐν σκιᾷ θανάτου = בצלמות , according to Job 10:21 and frequently, but contrary to Lam 3:54), whose open abyss is the grave for each one. On Psa 88:8 cf. Psa 42:8. The Mugrash by כל־משׁבריך stamps it as an adverbial accusative (Targum), or more correctly, since the expression is not עניתני , as the object placed in advance. Only those who are not conversant with the subject (as Hupfeld in this instance) imagine that the accentuation marks ענּית as a relative clause (cf. on the contrary Psa 8:7 , Psa 21:3 , etc.). ענּה , to bow down, press down; here used of the turning or directing downwards (lxx ἐπήγαγες ) of the waves, which burst like a cataract over the afflicted one.

Keil-Delitzsch: Psa 88:8-12

The octastichs are now followed by hexastichs which belong together in pairs. The complaint concerning the alienation of his nearest relations sounds like Job 19:13., but the same strain is also frequently heard in the earlier Psalms written in times of suffering, e.g., Psa 31:9. He is forsaken by all his familiar friends (not: acquaintances, for מידּע signifies more than that), he is alone in the dungeon of wretchedness, where no one comes near him, and whence he cannot make his escape. This sounds, according to Lev. 13, very much like the complaint of a leper. The Book of Leviticus there passes over from the uncleanness attending the beginning of human life to the uncleanness of the most terrible disease. Disease is the middle stage between birth and death, and, according to the Eastern notion, leprosy is the worst of all diseases, it is death itself clinging to the still living man (Num 12:12), and more than all other evils a stroke of the chastening hand of God ( נגע ), a scourge of God ( צרעת ). The man suspected of having leprosy was to be subjected to a seven days' quarantine until the determination of the priest's diagnosis; and if the leprosy was confirmed, he was to dwell apart outside the camp (Lev 13:46), where, though not imprisoned, he was nevertheless separated from his dwelling and his family (cf. Job , at Job 19:19), and if a man of position, would feel himself condemned to a state of involuntary retirement. It is natural to refer the כּלא , which is closely connected with שׁתּני , to this separation. עיני , Psa 88:10, instead of עיני , as in Psa 6:8; Psa 31:10 : his eye has languished, vanished away ( דּאב of the same root as tābescere , cognate with the root of דּונג , Psa 68:3), in consequence of (his) affliction. He calls and calls upon Jahve, stretches out ( שׁטּח , expandere , according to the Arabic, more especially after the manner of a roof) his hands ( palmas ) towards Him, in order to shield himself from His wrath and to lead Him compassionately to give ear to him. In Psa 88:11-13 he bases his cry for help upon a twofold wish, viz., to become an object of the miraculous help of God, and to be able to praise Him for it. Neither of these wishes would be realized if he were to die; for that which lies beyond this life is uniform darkness, devoid of any progressive history. With מתים alternates רפאים (sing. רפא ), the relaxed ones, i.e., shades ( σκιαὶ ) of the nether world. With reference to יודוּ instead of להודות , vid., Ewald, §337, b. Beside חשׁך (Job 10:21.) stands ארץ נשׁיּה , the land of forgetfulness ( λήθη ), where there is an end of all thinking, feeling, and acting (Ecc 9:5-6, Ecc 9:10), and where the monotony of death, devoid of thought and recollection, reigns. Such is the representation given in the Old Testament of the state beyond the present, even in Ecclesiastes, and in the Apocrypha (Sir. 17:27f. after Isa 38:18.; Baruch 2:17f.); and it was obliged to be thus represented, for in the New Testament not merely the conception of the state after death, but this state itself, is become a different one.

Keil-Delitzsch: Psa 88:13-18

He who complains thus without knowing any comfort, and yet without despairing, gathers himself up afresh for prayer. With ואני he contrasts himself with the dead who are separated from God's manifestation of love. Being still in life, although under wrath that apparently has no end, he strains every nerve to struggle through in prayer until he shall reach God's love. His complaints are petitions, for they are complaints that are poured forth before God. The destiny under which for a long time he has been more like one dying than living, reaches back even into his youth. מנּער (since נער is everywhere undeclined) is equivalent to מנּערי . The ἐξηπορήθην of the lxx is the right indicator for the understanding of the ἅπαξ λ.ε.γ . אפוּנה . Aben-Ezra and Kimchi derive it from פּן , like עלה from על ,

(Note: The derivation is not contrary to the genius of the language; the supplementing productive force of the language displayed in the liturgical poetry of the synagogue, also changes particles into verbs: vid., Zunz, Die synagogaie Poesie des Mittelalters , S. 421.)

and assign to it the signification of dubitare . But it may be more safely explained after the Arabic words Arab. afana , afina , ma'fûn (root 'f , to urge forwards, push), in which the fundamental notion of driving back, narrowing and exhausting, is transferred to a weakening or weakness of the intellect. We might also compare פּנה , Arab. faniya , "to disappear, vanish, pass away;"but the ἐξηπορήθην of the lxx favours the kinship with that Arab. afina , infirma mente et consilii inops fuit ,

(Note: Abulwalîd also explains אפוּנה after the Arabic, but in a way that cannot be accepted, viz., "for a long time onwards,"from the Arabic iffân (ibbân , iff , afaf , ifâf , taiffah ) , time, period - time conceived of in the onward rush, the constant succession of its moments.)

which has been already compared by Castell. The aorist of the lxx, however, is just as erroneous in this instance as in Psa 42:5; Psa 55:3; Psa 57:5. In all these instances the cohortative denotes the inward result following from an outward compulsion, as they say in Hebrew: I lay hold of trembling (Isa 13:8; Job 18:20; Job 21:6) or joy (Isa 35:10; Isa 51:11), when the force of circumstances drive one into such states of mind. Labouring under the burden of divine dispensations of a terrifying character, he finds himself in a state of mental weakness and exhaustion, or of insensible (senseless) fright; over him as their destined goal before many others go God's burnings of wrath ( plur . only in this instance), His terrible decrees (vid., concerning בעת on Psa 18:5) have almost annihilated him. צמּתתוּני is not an impossible form (Olshausen, §251, a ), but an intensive form of צמּתוּ , the last part of the already inflected verb being repeated, as in עהבוּ הבוּ , Hos 4:18 (cf. in the department of the noun, פּיפיּות , edge-edges = many edges, Psa 149:6), perhaps under the influence of the derivative.

(Note: Heidenheim interprets: Thy terrors are become to me as צמתת (Lev 25:23), i.e., inalienably my own.)

The corrections צמתּתני (from צמתת ) or צמּתתני (from צמּת ) are simple enough; but it is more prudent to let tradition judge of that which is possible in the usage of the language. In Psa 88:18 the burnings become floods; the wrath of God can be compared to every destroying and overthrowing element. The billows threaten to swallow him up, without any helping hand being stretched out to him on the part of any of his lovers and friends. In v. 19 a to be now explained according to Job 16:14, viz., My familiar friends are gloomy darkness; i.e., instead of those who were hitherto my familiars (Job 19:14), darkness is become my familiar friend? One would have thought that it ought then to have been מידּעי (Schnurrer), or, according to Pro 7:4, מודעי , and that, in connection with this sense of the noun, מחשׁך ought as subject to have the precedence, that consequently מידּעי is subject and מחשׁך predicate: my familiar friends have lost themselves in darkness, are become absolutely invisible (Hitzig at last). But the regular position of the words is kept to if it is interpreted: my familiar friends are reduced to gloomy darkness as my familiar friend, and the plural is justified by Job 19:14 : Mother and sister (do I call) the worm . With this complaint the harp falls from the poet's hands. He is silent, and waits on God, that He may solve this riddle of affliction. From the Book of Job we might infer that He also actually appeared to him. He is more faithful than men. No soul that in the midst of wrath lays hold upon His love, whether with a firm or with a trembling hand, is suffered to be lost.

Constable: Psa 73:1--89:52

I. Book 3: chs 73--89

A man or men named Asaph wrote 17 of the psalms in this book (Pss. 73-83). Other writers were the sons of Korah (Pss. 84-85, 87), David (Ps. 86), Heman (Ps. 88), and Ethan (Ps. 89). Asaph, Heman, and Ethan were musicians from the tribe of Levi who were contemporaries of David.

Constable: Psa 88:1-18

Psalm 88

This is one of the saddest of the psalms. It relates the prayer of a person who suffered intensely over a long time yet continued to trust in the Lord. Heman was a wise man who was a singer in David's service and a contemporary of Asaph and Ethan (1 Kings 4:31; 1 Chron. 15:19; 16:41-42; 25:1, 6). The sons of Korah arranged and or sang this psalm.

Constable: Psa 88:1-8

1. The sufferer's affliction 88:1-9a

88:1-2 These verses are an introduction to what follows. The psalmist announced that he prayed unceasingly to the God from whom he hoped to receive deliverance. He pleaded with God to entertain his request and act upon it by saving him.

88:3-9a Evidently his suffering had resulted in his friends separating from him. God too had apparently abandoned him. Heman felt very close to death. He viewed his condition as coming directly from God. He was alone and miserable.

Constable: Psa 88:8-11

2. The sufferer's prayer 88:9b-12

Even though Heman had prayed for relief and restoration every day, God had not delivered him. He asked for mercy by posing rhetorical questions all of which expect a negative answer. If the writer died, he could no longer praise the Lord in the land of the living. What he said does not contradict revelation concerning conscious existence after death. It simply reflects Heman's desire to praise God this side of the grave.

Constable: Psa 88:12-17

3. The sufferer's faith 88:13-18

For the third time Heman cried out to God for help (cf. vv. 1-2, 13). He asked for an explanation for his suffering (v. 14). Then he described his sufferings further (vv. 15-18). Still he kept turning to God in prayer waiting for an answer and some relief.

"With darkness as its final word, what is the role of this psalm in Scripture? For the beginning of an answer we may note, first, its witness to the possibility of unrelieved suffering as a believer's earthly lot. The happy ending of most psalms of this kind is seen to be a bonus, not a due; its withholding is not a proof of either God's displeasure or His defeat. Secondly, the psalm adds its voice to the groaning in travail' which forbids us to accept the present order as final. It is a sharp reminder that we wait for adoption as sons, the redemption of our bodies' (Rom. 8:22f.). Thirdly, this author, like Job, does not give up. He completes his prayer, still in the dark and totally unrewarded. The taunt, Does Job fear God for naught?', is answered yet again. Fourthly, the author's name allows us, with hindsight, to see that his rejection was only apparent (see the opening comments on the psalm). His existence was no mistake; there was a divine plan bigger than he knew, and a place in it reserved most carefully for him."¹⁵³

When God does not relieve affliction the godly continue to pray trusting that He will eventually grant their petition if this is His will.

Commentary -- Other

Critics Ask: Psa 88:11

PSALM 88:11 —Do the dead have remembrance of anything?

(See comments under Ecc. 9:5 .)   

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 88 (Chapter Introduction)

Overview

Psa 88:1, A prayer containing a grievous complaint.

Mahalath. Psa 53:1 *title

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 88 (Chapter Introduction)

THE ARGUMENT

This Psalm was composed upon a particular occasion, to wit, Heman’ s deep distress and dejection of mind almost to despair. But though this was the occasion of it, it is of more general use, for the instruction and consolation of all good men when they come into such despondencies, and therefore was by the direction of God’ s Spirit made public, and committed to the sons of Korah.

Mahalath seems to be the name of the tune or instrument, as Ps 53 .

Leannoth may be either the latter part of the proper name of the tune or instrument; or an appellative name, and so divers take it, and render it, to sing, or to be sung, to wit, alternately or by turns.

Heman probably the same person who was famous in David’ s time, both for his skill in music, and for general wisdom; of whom see 1Ki 4:31 1Ch 6:33 .

The Ezrahite as Ethan also is called, 1Ki 4:31 .

The psalmist declares his former practice of prayer to God Psa 88:1 ; beggeth present audience, Psa 88:2 ; acquainteth the Lord with his misery and frailty, Psa 88:3,4 , which he suffereth by God’ s wrath, and his friends forsaking him, Psa 88:5-8 . His mourning and expostulation, Psa 88:9-18 .

Who hast so often saved me from former distresses, and, I hope, wilt do so at this time.

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 88 (Chapter Introduction)

(Psa 88:1-9) The psalmist pours out his soul to God in lamentation.

(Psa 88:10-18) He wrestles by faith, in his prayer to God for comfort.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 88 (Chapter Introduction)

This psalm is a lamentation, one of the most melancholy of all the psalms; and it does not conclude, as usually the melancholy psalms do, with the least intimation of comfort or joy, but, from first to last, it is mourning and woe. It is not upon a public account that the psalmist here complains (here is no mention of the afflictions of the church), but only upon a personal account, especially trouble of mind, and the grief impressed upon his spirits both by his outward afflictions and by the remembrance of his sins and the fear of God's wrath. It is reckoned among the penitential psalms, and it is well when our fears are thus turned into the right channel, and we take occasion from our worldly grievances to sorrow after a godly sort. In this psalm we have, I. The great pressure of spirit that the psalmist was under (Psa 88:3-6). II. The wrath of God, which was the cause of that pressure (Psa 88:7, Psa 88:15-17). III. The wickedness of his friends (Psa 88:8, Psa 88:18). IV. The application he made to God by prayer (Psa 88:1, Psa 88:2, Psa 88:9, Psa 88:13). V. His humble expostulations and pleadings with God (Psa 88:10, Psa 88:12, Psa 88:14). Those who are in trouble of mind may sing this psalm feelingly; those that are not ought to sing it thankfully, blessing God that it is not their case.

A song or psalm for the sons of Korah, to the chief musician upon Mahalath Leannoth, Maschil of Heman the Ezrahite.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 88 (Chapter Introduction)

INTRODUCTION TO PSALM 88

A Song or Psalm for the sons of Korah, to the chief Musician upon Mahalath Leannoth, Maschil of Heman the Ezrahite. Of the word "maalath", See Gill on Psa 53:1. "Leannoth" signifies "to answer". Perhaps this song was to be sung alternately, or by responses. Both words are thought by some, as Aben Ezra, to be the beginning of a song, to the tune of which this was set; and by others a musical instrument, on which it was sung; a hollow one, as the word "maalath" seems to signify, a wind instrument: others are of opinion that they intend the subject matter of the psalm, and render them, "concerning the disease to afflict", or "the afflicting disease" ^a; either a bodily one, which threatened with death, under which the psalmist now was; or a soul disorder, being under desertions, and a sense of divine wrath, which were very afflicting. The psalm is called "Maschil", which may be translated "causing to understand"; it being instructive to persons in a like case to apply to God, as he did; and if it respects Christ, it teaches many things concerning him, his sorrows and his sufferings: the author of it is said to be Heman the Ezrahite; the Targum calls him Heman the native, and the Septuagint render it Heman the Israelite, and Arama says this is Abraham. There were two of this name, one the son of Zerah, the son of Judah, and so might be called the Zerahite, and with the addition of a letter the Ezrahite; he is mentioned along with others as famous for wisdom, 1Ch 2:6, but this man seems to be too early to be the penman of this psalm: though Dr. Lightfoot ^b is of opinion that this psalm was penned by this Heman many years before the birth of Moses; which and the following psalm are the oldest pieces of writing the world has to show, being written by two men who felt and groaned under the bondage and affliction of Egypt, which Heman here deplores, and therefore entitles his elegy "Maalath Leannoth, concerning sickness by affliction"; and accordingly he and his brethren are called the sons of Mahali, 1Ki 4:31. There was another Heman, who was both a singer in David's time, and the king's seer, who seems most likely to be the person, 1Ch 6:33, he was when he wrote this psalm under sore temptations, desertions, and dejections, though not in downright despair; there is but one comfortable clause in it, and that is the first of it; many interpreters, both ancient and modern, think he is to be considered throughout as a type of Christ, with whom everything in it more exactly agrees than with anyone man else. The Targum, Jarchi, and Kimchi, interpret it of the people of Israel in captivity; and so the Syriac version entitles it,

"concerning the people that were in Babylon;''

but a single person only is designed throughout. Spinosa ^c affirms, from the testimony of Philo the Jew, that this psalm was published when King Jehoiachin was a prisoner in Babylon, and the following psalm when he was released: but this is not to be found in the true Philo, but in Pseudo-Philo ^d.