Psalm 88:16 Kommentar

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).

Thy fierce wrath goeth over me,.... Or "wraths" (h), burning wrath; the whole of divine wrath, in all its fierceness, due to the sins of his people: these, like the mighty waves of the sea, passed over him, threatening to overwhelm him, Psa 89:38, thy terrors have cut me off; from the presence of God, and out of his sight; as sometimes the Lord's people are ready to imagine, when forsaken by him, Psa 31:22 or from the land of the living, as the Messiah was, and in a judicial way, though not for any sin of his own, Isa 53:8. (h) "irae tuae", Pagninus, Montanus; "furores tui", Musculus, Tigurine version.

For this purpose he briefly sketches in what follows the troubles of Christ's body. For it is not in the Head alone that they took place, since it is said to Saul too, "Why do you persecute Me?" [Acts 9:4] and Paul himself, as if placed as an elect member in the same body, says, "That I may fill up that which is behind of the afflictions of Christ in my flesh." [Colossians 1:24] "Why then, Lord, have You cast off my soul? Why hidest Thou Your face from me?" "I am poor, and in toils from my youth up: and when lifted up, I was thrown down, and troubled" [Psalm 88:15]. "Your wraths went over me: Your terrors disturbed me" [Psalm 88:16]. "They came round about me all day like water: they compassed me about together" [Psalm 88:17]. "A friend You have put far from me: and mine acquaintance from my misery" [Psalm 88:18]. All these evils have taken place, and are happening in the limbs of Christ's body, and God turns away His face from their prayers, by not hearing as to what they wish for, since they know not that the fulfilment of their wishes would not be good for them. The Church is "poor," as she hungers and thirsts in her wanderings for that food with which she shall be filled in her own country: she is "in toils from her youth up," as the very Body of Christ says in another Psalm, "Many a time have they overcome me from my youth." And for this reason some of her members are lifted up even in this world, that in them may be the greater lowliness. Over that Body, which constitutes the unity of the Saints and the faithful, whose Head is Christ, go the wraths of God: yet abide not: since it is of the unbelieving only that it is written, that "the wrath of God abides upon him." [John 3:36] The terrors of God disturb the weakness of the faithful, because all that can happen, even though it actually happen not, it is prudent to fear; and sometimes these terrors so agitate the reflecting soul with the evils impending around, that they seem to flow around us on every side like water, and to encircle us in our fears. And as the Church while on pilgrimage is never free from these evils, happening as they do at one moment in one of her limbs, at another in another, he adds, "all day," signifying the continuation in time, to the end of this world. Often too, friends and acquaintances, their worldly interests at stake, in their terror forsake the Saints; of which says the Apostle, "all men forsook me: may it not be laid to their charge." [2 Timothy 4:16] But to what purpose is all this, but that early in the morning, that is, after the night of unbelief, the prayers of this holy Body may in the light of faith prevent God, until the coming of that salvation, which we are at present saved by hoping for, not by having, while we await it with patience and faithfulness. Then the Lord will not repel our prayers, as there will no longer be anything to be sought for, but everything that has been rightly asked, will be obtained: nor will He turn His face away from us, since we shall see Him as He is: [1 John 3:2] nor shall we be poor, because God will be our abundance, all in all: [1 Corinthians 15:28] nor shall we suffer, as there will be no more weakness: nor after exaltation shall we meet with humiliation and confusion, as there will be no adversity there: nor bear even the transient wrath of God, as we shall abide in His abiding love: nor will His terrors agitate us, because His promises realized will bless us: nor will our friend and acquaintance, being terrified, be far from us, where there will be no foe to dread.

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.

the extremes of anguish and despair are depicted.