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88. Psalm 88

¹ LORD, you are the God who saves me;
day and night I cry out to you.
² May my prayer come before you;
turn your ear to my cry.

    ³ I am overwhelmed with troubles
   and my life draws near to death.
⁴ I am counted among those who go down to the pit;
   I am like one without strength.
⁵ I am set apart with the dead,
   like the slain who lie in the grave,
whom you remember no more,
   who are cut off from your care.

    ⁶ You have put me in the lowest pit,
   in the darkest depths.
⁷ Your wrath lies heavily on me;
   you have overwhelmed me with all your waves. The Hebrew has Selah (a word of uncertain meaning) here and at the end of verse 10.
⁸ You have taken from me my closest friends
   and have made me repulsive to them.
I am confined and cannot escape;
    ⁹ my eyes are dim with grief.

   I call to you, LORD, every day;
   I spread out my hands to you.
¹⁰ Do you show your wonders to the dead?
   Do their spirits rise up and praise you?
¹¹ Is your love declared in the grave,
   your faithfulness in Destruction Hebrew Abaddon?
¹² Are your wonders known in the place of darkness,
   or your righteous deeds in the land of oblivion?

    ¹³ But I cry to you for help, LORD;
   in the morning my prayer comes before you.
¹⁴ Why, LORD, do you reject me
   and hide your face from me?

    ¹⁵ From my youth I have suffered and been close to death;
   I have borne your terrors and am in despair.
¹⁶ Your wrath has swept over me;
   your terrors have destroyed me.
¹⁷ All day long they surround me like a flood;
   they have completely engulfed me.
¹⁸ You have taken from me friend and neighbor—
   darkness is my closest friend.

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.

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, ⁵⁰⁹⁵⁰⁹ See volume 2, page 320, note 2. Some consider the words מחלת לענות, Machalath Leannoth, which Calvin renders “Machalath, to make humble,” as together denoting an instrument of music. “For my part,” says Dr Morison, “I lean to the idea that these words are intended to denote some musical instrument of the plaintive order; and in this opinion Kimchi and other Jewish writers perfectly agree. They assert that it was a wind-instrument, answering very much to the flute, and employed mainly in giving utterance to sentiments of grief, upon occasions of great sorrow and lamentation.” 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.