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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>Psalm 88 Ellicott's Commentary for English Readers</title><link rel="canonical" href="https://biblehub.com/commentaries/expositors/psalms/88.htm" /><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/psalms/88.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/psalms/88-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="/commentaries/">Commentary</a> > <a href="../">Ellicott</a> > <a href="../psalms/">Psalm</a></div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../psalms/87.htm" title="Psalm 87">◄</a> Psalm 88 <a href="../psalms/89.htm" title="Psalm 89">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Ellicott's Commentary for English Readers</div><div class="chap"><span class= "bld">LXXXVIII.</span><p>“If you listen,” says Lord Bacon, “to David’s harp, you will hear as many hearse-like airs as carols.” But even among these this psalm stands alone and peculiar for the sadness of its tragic tone. From beginning to end—with the one exception of the word “salvation” in the first line—there is nothing to relieve its monotony of grief. If this wail of sorrow is the expression of individual suffering there is no particular interest in ascertaining its date, unless we could also fix on its author. Uzziah when in “the separate house” of leprosy” (see Note on <a href="/psalms/88-5.htm" title="Free among the dead, like the slain that lie in the grave, whom you remember no more: and they are cut off from your hand.">Psalm 88:5</a>), Hezekiah in his sickroom, Jeremiah in his pit, Job on his dunghill, have each in turn been suggested. But the very fact that the tone of the psalm suits any one of these as well, and no better, than another, warns us of the uselessness of such suggestions.<p>Indeed it is extremely doubtful whether the psalm is a picture of individual sorrow at all, and not rather a figurative description of national trouble. There is a want of distinctness in the cause of the mourning. The battle-field, sickness, flood, imprisonment, each in turn is employed to represent it; and while at one time speaking of himself as at the point of death (<a href="/psalms/88-3.htm" title="For my soul is full of troubles: and my life draws near to the grave.">Psalm 88:3</a>), the poet goes on now to picture himself as actually <span class= "ital">in the grave, </span>in <span class= "ital">sheôl </span>itself. The expression in <a href="/psalms/88-15.htm" title="I am afflicted and ready to die from my youth up: while I suffer your terrors I am distracted.">Psalm 88:15</a>, “from my youth up,” is not in any way against the reference of the psalm to the community. (See <a href="/psalms/129-1.htm" title="Many a time have they afflicted me from my youth, may Israel now say:">Psalm 129:1</a>, where it is expressly said “Israel may use the expression.) The poetical form is almost regular.<p><span class= "ital">Title.</span>—See titles, Psalms 42, 48<p><span class= "bld">Upon Mahalath Leannoth.</span>—See title, Psalms 53, where “Mahalath” occurs alone. Render, <span class= "ital">Upon the sickness of distress, i.e., </span>upon a sickening distress, and understand it, as in other cases, as the name of a tune or first words of a hymn associated with music suitable to this melancholy effusion.<p>For “Maschil” see title, Psalms 32.<p><span class= "bld">Heman the Ezrahite</span>—<span class= "ital">i.e., </span>of the family of Zerah, the letters having been transposed; not the Heman of <a href="/1_chronicles/6-33.htm" title="And these are they that waited with their children. Of the sons of the Kohathites: Heman a singer, the son of Joel, the son of Shemuel,">1Chronicles 6:33</a>, but of <a href="/1_kings/4-31.htm" title="For he was wiser than all men; than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol: and his fame was in all nations round about.">1Kings 4:31</a>; <a href="/1_chronicles/2-6.htm" title="And the sons of Zerah; Zimri, and Ethan, and Heman, and Calcol, and Dara: five of them in all.">1Chronicles 2:6</a>.<p>This long inscription is really made up of two: “A song or psalm for the sons of Korah,” and “To the chief musician,” &c<p> <div class="versenum"><a href="/psalms/88-1.htm">Psalm 88:1</a></div><div class="verse">A Song <i>or</i> Psalm for the sons of Korah, to the chief Musician upon Mahalath Leannoth, Maschil of Heman the Ezrahite. O LORD God of my salvation, I have cried day <i>and</i> night before thee:</div> <div class="versenum"><a href="/psalms/88-3.htm">Psalm 88:3</a></div><div class="verse">For my soul is full of troubles: and my life draweth nigh unto the grave.</div>(3) <span class= "bld">Grave.</span>—<span class= "ital">Sheôl. </span>Here, as in <a href="/context/psalms/6-4.htm" title="Return, O LORD, deliver my soul: oh save me for your mercies' sake.">Psalm 6:4-5</a>; <a href="/psalms/33-19.htm" title="To deliver their soul from death, and to keep them alive in famine.">Psalm 33:19</a>; <a href="/context/isaiah/38-10.htm" title="I said in the cutting off of my days, I shall go to the gates of the grave: I am deprived of the residue of my years.">Isaiah 38:10-11</a>, there comes into prominence the thought that death severs the covenant relation with God, and so presents an irresistible reason why prayer should be heard now before it is too late.<p> <div class="versenum"><a href="/psalms/88-4.htm">Psalm 88:4</a></div><div class="verse">I am counted with them that go down into the pit: I am as a man <i>that hath</i> no strength:</div>(4) <span class= "bld">As a man . . .</span>—Rather, <span class= "ital">like a hero whose strength is gone.</span><p> <div class="versenum"><a href="/psalms/88-5.htm">Psalm 88:5</a></div><div class="verse">Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand.</div>(5) <span class= "bld">Free among the dead . . .</span>—So the old versions without exception, taking <span class= "ital">chaphshî </span>as an adjective, as in <a href="/job/3-19.htm" title="The small and great are there; and the servant is free from his master.">Job 3:19</a> (where used of <span class= "ital">an emancipated slave</span>); <a href="/1_samuel/17-25.htm" title="And the men of Israel said, Have you seen this man that is come up? surely to defy Israel is he come up: and it shall be, that the man who kills him, the king will enrich him with great riches, and will give him his daughter, and make his father's house free in Israel.">1Samuel 17:25</a> (<span class= "ital">free from public burdens</span>)<span class= "ital">. </span>So of the <span class= "ital">separate </span>house for lepers, who were <span class= "ital">cut off </span>from society (<a href="/2_kings/15-5.htm" title="And the LORD smote the king, so that he was a leper to the day of his death, and dwelled in a several house. And Jotham the king's son was over the house, judging the people of the land.">2Kings 15:5</a>). Hence some refer the psalm to Uzziah. The Targum explains, “freed from legal duties.” But plainly the meaning is here exactly that of <span class= "ital">defunctus. </span>The verse offers an instance of introverted parallelism, and this clause answers to “they are cut off from thy hand.” Gesenius, however, makes the Hebrew word a noun (comp. <a href="/ezekiel/27-20.htm" title="Dedan was your merchant in precious clothes for chariots.">Ezekiel 27:20</a>), and renders, <span class= "ital">among the dead is my couch.</span><p><span class= "bld">Whom thou.</span>—The dead are “clean forgotten, out of mind” even to God.<p><span class= "bld">From thy hand</span>—<span class= "ital">i.e., </span>from the guiding, helping hand which, though stretched out for living men, does not reach to the grave.<p> <div class="versenum"><a href="/psalms/88-6.htm">Psalm 88:6</a></div><div class="verse">Thou hast laid me in the lowest pit, in darkness, in the deeps.</div>(6) <span class= "bld">Lowest pit.</span>—See Note, <a href="/psalms/86-13.htm" title="For great is your mercy toward me: and you have delivered my soul from the lowest hell.">Psalm 86:13</a>.<p> <div class="versenum"><a href="/psalms/88-7.htm">Psalm 88:7</a></div><div class="verse">Thy wrath lieth hard upon me, and thou hast afflicted <i>me</i> with all thy waves. Selah.</div>(7) <span class= "bld">And thou hast afflicted.</span>—Literally, <span class= "ital">And thou hast pressed </span>(<span class= "ital">me</span>)<span class= "ital"> down with all thy breakers, </span>supplying the object, and taking the accusative in the text as the instrument, as in <a href="/psalms/102-23.htm" title="He weakened my strength in the way; he shortened my days.">Psalm 102:23</a>, where the same verb is used (Authorised Version, “weakened”).<p> <div class="versenum"><a href="/psalms/88-8.htm">Psalm 88:8</a></div><div class="verse">Thou hast put away mine acquaintance far from me; thou hast made me an abomination unto them: <i>I am</i> shut up, and I cannot come forth.</div>(8) <span class= "bld">I am shut up.</span>—Not necessarily an actual imprisonment or incarceration on account of leprosy, but another figurative way of describing great trouble. <a href="/job/19-8.htm" title="He has fenced up my way that I cannot pass, and he has set darkness in my paths.">Job 19:8</a> seems to have been before the poet.<p> <div class="versenum"><a href="/psalms/88-9.htm">Psalm 88:9</a></div><div class="verse">Mine eye mourneth by reason of affliction: LORD, I have called daily upon thee, I have stretched out my hands unto thee.</div>(9) <span class= "bld">Mourneth.</span>—Rather, <span class= "ital">fadeth, </span>or <span class= "ital">pineth. </span>So a Latin poet of the effects of weeping:—<p>“Mæsta neque assiduo tabescere lumina fletu.<p>Cessarent, tristique imbre madere genæ.”<p>CATULLUS: xxviii. 55.<p> <div class="versenum"><a href="/psalms/88-10.htm">Psalm 88:10</a></div><div class="verse">Wilt thou shew wonders to the dead? shall the dead arise <i>and</i> praise thee? Selah.</div>(10-12) These verses probably contain the prayer tittered with the “stretched-out hands.”<p>(10) <span class= "bld">Shall the dead arise?</span> <span class= "bld">. . .</span>—These words are not to be taken in the sense of a final resurrection as we understand it. The hope of this had hardly yet dawned on Israel. The underworld is imagined as a vast sepulchre in which the dead lie, each in his place, silent and motionless, and the poet asks how they can rise there to utter the praise of God who has forgotten them (<a href="/psalms/88-5.htm" title="Free among the dead, like the slain that lie in the grave, whom you remember no more: and they are cut off from your hand.">Psalm 88:5</a>). That this is meant, and not a coming forth again into a land of living interests, is shown in the next two verses. (See Notes.)<p><span class= "bld">Dead.</span>—Heb., <span class= "ital">rephaîm, </span>a word applied also to the gigantic races of Palestine (<a href="/deuteronomy/2-11.htm" title="Which also were accounted giants, as the Anakims; but the Moabites called them Emims.">Deuteronomy 2:11</a>; <a href="/deuteronomy/2-20.htm" title="(That also was accounted a land of giants: giants dwelled therein in old time; and the Ammonites call them Zamzummims;">Deuteronomy 2:20</a>, &c.), but here evidently (as also in <a href="/proverbs/2-18.htm" title="For her house inclines to death, and her paths to the dead.">Proverbs 2:18</a>; <a href="/proverbs/9-18.htm" title="But he knows not that the dead are there; and that her guests are in the depths of hell.">Proverbs 9:18</a>; <a href="/proverbs/21-16.htm" title="The man that wanders out of the way of understanding shall remain in the congregation of the dead.">Proverbs 21:16</a>; <a href="/isaiah/14-9.htm" title="Hell from beneath is moved for you to meet you at your coming: it stirs up the dead for you, even all the chief ones of the earth; it has raised up from their thrones all the kings of the nations.">Isaiah 14:9</a>; <a href="/isaiah/26-19.htm" title="Your dead men shall live, together with my dead body shall they arise. Awake and sing, you that dwell in dust: for your dew is as the dew of herbs, and the earth shall cast out the dead.">Isaiah 26:19</a>) meaning the <span class= "ital">dead.</span><p>All the passages cited confirm the impression got from this psalm of the Hebrew conception of the state of the dead. They were languid, sickly shapes, lying supine, cut off from all the hopes and interests of the upper air, and even oblivious of them all, but retaining <span class= "ital">so </span>much of sensation as to render them conscious of the gloomy monotony of death. (Comp. <a href="/isaiah/38-18.htm" title="For the grave cannot praise you, death can not celebrate you: they that go down into the pit cannot hope for your truth.">Isaiah 38:18</a>; <a href="//apocrypha.org/ecclesiasticus/17-27.htm" title="Who shall praise the most High in the grave, instead of them which live and give thanks?">Ecclesiasticus 17:27-28</a>; <a href="//apocrypha.org/baruch/2-17.htm" title="Open thine eyes, and behold; for the dead that are in the graves, whose souls are taken from their bodies, will give unto the Lord neither praise nor righteousness:">Baruch 2:17</a>.)<p> <div class="versenum"><a href="/psalms/88-11.htm">Psalm 88:11</a></div><div class="verse">Shall thy lovingkindness be declared in the grave? <i>or</i> thy faithfulness in destruction?</div>(11, 12) In these verses appear three prominent features of the Hebrew conception of the underworld. It is a place of “destruction” (comp. <a href="/job/26-6.htm" title="Hell is naked before him, and destruction has no covering.">Job 26:6</a>; <a href="/job/28-22.htm" title="Destruction and death say, We have heard the fame thereof with our ears.">Job 28:22</a>), of “darkness” (comp. <a href="/psalms/88-6.htm" title="You have laid me in the lowest pit, in darkness, in the deeps.">Psalm 88:6</a>), and of “forgetfulness,” which may imply not only that the dead are forgotten, both of God and men (comp. <a href="/psalms/31-12.htm" title="I am forgotten as a dead man out of mind: I am like a broken vessel.">Psalm 31:12</a> with <a href="/psalms/88-5.htm" title="Free among the dead, like the slain that lie in the grave, whom you remember no more: and they are cut off from your hand.">Psalm 88:5</a>), but that they themselves have, to borrow the heathen figure, drunk of the water of Lethe. (Comp. <a href="/psalms/6-5.htm" title="For in death there is no remembrance of you: in the grave who shall give you thanks?">Psalm 6:5</a>; <a href="/psalms/30-9.htm" title="What profit is there in my blood, when I go down to the pit? Shall the dust praise you? shall it declare your truth?">Psalm 30:9</a>, and for both ideas combined <a href="/context/ecclesiastes/9-5.htm" title="For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten.">Ecclesiastes 9:5-10</a>.)<p>(11) <span class= "bld">Lovingkindness.</span>—Better here, <span class= "ital">covenant grace. </span>The grave knew nothing of this. Death severed the covenant relationship. So “faithfulness,” “wonders,” “righteousness” are all used in their limited sense as determined by the covenant.<p> <div class="versenum"><a href="/psalms/88-13.htm">Psalm 88:13</a></div><div class="verse">But unto thee have I cried, O LORD; and in the morning shall my prayer prevent thee.</div>(13) <span class= "bld">But unto Thee</span> <span class= "bld">. . .</span>—Better, <span class= "ital">But as for me, I, </span>&c. The pronoun is emphatic. The speaker has <span class= "ital">not </span>gone down to the land where all is silent and forgotten, and can therefore still cry to God, and send his prayer to meet (prevent, <span class= "ital">i.e. </span>go to meet; see <a href="/psalms/17-13.htm" title="Arise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, which is your sword:">Psalm 17:13</a>) the Divine Being who still has an interest in him. And this makes the expostulation of the next verses still stronger. Why, since the sufferer is still alive, is he forsaken, or seemingly forsaken, by the God of that covenant in which he still abides?<p> <div class="versenum"><a href="/psalms/88-14.htm">Psalm 88:14</a></div><div class="verse">LORD, why castest thou off my soul? <i>why</i> hidest thou thy face from me?</div>(14) <span class= "bld">Castest thou off.</span>—The idea is that of throwing away something with loathing. (Comp. <a href="/psalms/43-2.htm" title="For you are the God of my strength: why do you cast me off? why go I mourning because of the oppression of the enemy?">Psalm 43:2</a>.)<p> <div class="versenum"><a href="/psalms/88-15.htm">Psalm 88:15</a></div><div class="verse">I <i>am</i> afflicted and ready to die from <i>my</i> youth up: <i>while</i> I suffer thy terrors I am distracted.</div>(15) <span class= "bld">Terrors.</span>—Another of the many expressions which connect this psalm with the book of Job. (See <a href="/job/6-4.htm" title="For the arrows of the Almighty are within me, the poison whereof drinks up my spirit: the terrors of God do set themselves in array against me.">Job 6:4</a>; <a href="/job/9-34.htm" title="Let him take his rod away from me, and let not his fear terrify me:">Job 9:34</a>, &c.)<p><span class= "bld">Distracted.</span>—The Hebrew word is peculiar to the place. The ancient versions all agree in taking it as a verb, and rendering it by some general term denoting “trouble.” But the context evidently requires a stronger word, and possibly connecting with a cognate word meaning “wheel,” we may get, “I turn giddy.” A change of a stroke in one letter would give “I grow frigid.” (Comp. <a href="/psalms/38-8.htm" title="I am feeble and sore broken: I have roared by reason of the disquietness of my heart.">Psalm 38:8</a>.)<p> <div class="versenum"><a href="/psalms/88-16.htm">Psalm 88:16</a></div><div class="verse">Thy fierce wrath goeth over me; thy terrors have cut me off.</div>(16) <span class= "bld">Have cut me off.</span>—Or, <span class= "ital">extinguished </span>me. The form of the verb is very peculiar, and is variously explained. All that is certain is that it is intensive, expressing the hopeless and continued state of prostration of the sufferer. The LXX., “have frightened.”<p> <div class="versenum"><a href="/psalms/88-17.htm">Psalm 88:17</a></div><div class="verse">They came round about me daily like water; they compassed me about together.</div>(17) <span class= "bld">They</span>—<span class= "ital">i.e., </span>the terrors or horrors, now likened to a flood, a figure of frequent occurrence. (See <a href="/psalms/18-16.htm" title="He sent from above, he took me, he drew me out of many waters.">Psalm 18:16</a>, &c.)<p> <div class="versenum"><a href="/psalms/88-18.htm">Psalm 88:18</a></div><div class="verse">Lover and friend hast thou put far from me, <i>and</i> mine acquaintance into darkness.</div>(18) <span class= "bld">And mine acquaintance into darkness.</span>—This is an erroneous rendering. Rather, <span class= "ital">My acquaintance is darkness, </span>or, <span class= "ital">darkness is my friend, </span>having taken the place of those removed. The feeling resembles <a href="/job/17-14.htm" title="I have said to corruption, You are my father: to the worm, You are my mother, and my sister.">Job 17:14</a>; or we may illustrate by Tennyson’s lines:—<p>“O sorrow, wilt thou live with me,<p>No casual mistress, but a wife,<p>My bosom friend, and half my life?<p>As I confess it needs must be.”<p><div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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