Psalm 88:14 Komentář

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.

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, Ch1 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, Kg1 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, Ch1 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 (d) 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).

Lord, why castest thou off my soul?.... Here begins his prayer, which he determined to present early in the morning, and consists of expostulations, and a representation of his distressed case: this shows that he was under soul desertion, and which was what so greatly afflicted him; imagining that his soul was cast off by the Lord, and had no more share in his affection, and was no more under his care, and in his sight: such expostulations of the saints, the church, and people of God, in a like case, are elsewhere met with, Psa 43:3 and may be applied to Christ, when his soul was exceeding sorrowful unto death, and was made an offering for sin; and particularly when he was forsaken by his Father: the Targum is, "why hast thou forsaken my soul?'' and rises the word "sabachtha", which Christ did when on the cross, Mat 27:46, the Septuagint version is, "wherefore, O Lord, dost thou reject my prayers?'' "why hidest thou thy face from me?" which is a denial of sensible communion, a withdrawing the influences and communications of divine grace for a time; and which sometimes is the case of the best of men, as Job, David, and others; and is very grieving and distressing to them; and, for the most part, is on account of sin; it is sin which separates between God and his people, and causes him to hide his face from them, or not grant them his gracious presence: this was the case of Christ, who knew no sin, while he was suffering for the sins of his people; see Psa 69:17 compared with Mat 27:46.

But that those prayers, the blessings of which surpass all words, may be more fervent and more constant, the gift that shall last unto eternity is deferred, while transitory evils are allowed to thicken. And so it follows: "Lord, why have You cast off my prayer?" [Psalm 88:14], which may be compared with another Psalm: "My God, My God, look upon me; why have You forsaken me?" The reason is made matter of question, not as if the wisdom of God were blamed as doing so without a cause; and so here. "Lord, why have You cast off my prayer?" But if this cause be attended to carefully, it will be found indicated above; for it is with the view that the prayers of the Saints are, as it were, repelled by the delay of so great a blessing, and by the adversity they encounter in the troubles of life, that the flame, thus fanned, may burst into a brighter blaze.

Of Ethan--(See on Psa 88:1, title). This Psalm was composed during some season of great national distress, perhaps Absalom's rebellion. It contrasts the promised prosperity and perpetuity of David's throne (with reference to the great promise of Sa2 7:12-17), with a time when God appeared to have forgotten His covenant. The picture thus drawn may typify the promises and the adversities of Christ's kingdom, and the terms of confiding appeal to God provided appropriate prayers for the divine aid and promised blessing. (Psa. 89:1-52) mercies--those promised (Isa 55:3; Act 13:34), and-- faithfulness--that is, in fulfilling them.

On the terms (Psa 27:9; Psa 74:1; Psa 77:7).