Psalms 88 — LXXSB

(89) A Psalm of instruction for Aetham the Israelite.

88I will sing of your mercies, O Lord, for ever: I will declare your truth with my mouth to all generations.
^{Verse 2}For you have said, Mercy shall be built up for ever: your truth shall be established in the heavens.
^{Verse 3}I made a covenant with my chosen ones, I swore to David my servant.
^{Verse 4}I will⁺establish your seed for ever, and build up your throne to all generations. Pause.
^{Verse 5}The heavens shall declare your wonders, O Lord; and your truth in the assembly of the saints.
^{Verse 6}For who in the⁺heavens shall be compared to the Lord? and who shall be likened to the Lord amongst the sons of God?
^{Verse 7}God is glorified in the council of the saints; great and terrible towards all that are round about him.
^{Verse 8}O Lord God of hosts, who is like to you? you are mighty, O Lord, and your truth is round about you.
^{Verse 9}You rule the power of the sea; and you calm the tumult of its waves.
^{Verse 10}You have brought down the proud as one that is slain; and with the arm of your power you have scattered your enemies.
^{Verse 11}The heavens are your, and the earth is your: you have founded the world, and the fullness of it.
^{Verse 12}You have created the north and the⁺west: Thabor and Hermon shall rejoice in your name.
^{Verse 13}Your is the mighty arm: let your hand be strengthened, let your right hand be exalted.
^{Verse 14}Justice and judgement are the establishment of your throne: mercy and truth shall go before your face.
^{Verse 15}Blessed is the people that knows the joyful sound: they shall walk, O Lord, in the light of your countenance.
^{Verse 16}And in your name shall they rejoice all the day: and in your righteousness shall they be exalted.
^{Verse 17}For you are the boast of their strength; and in your good pleasure shall our horn be exalted,
^{Verse 18}for our help is of the Lord; and of the Holy One of Israel, our king.
^{Verse 19}Then you spoke in vision to your children, and said, I have laid help on a mighty one; I have exalted one chosen out of my people.
^{Verse 20}I have found David my servant; I have anointed him by my holy⁺mercy.
^{Verse 21}For my hand shall support him; and my arm shall strengthen him.
^{Verse 22}The enemy shall have no advantage against him; and the son of transgression shall not hurt him again.
^{Verse 23}And I will hew down his foes before him, and put to flight those that hate him.
^{Verse 24}But my truth and my mercy shall be with him; and in my name shall his horn be exalted.
^{Verse 25}And I will set his hand in the sea, and his right hand in the rivers.
^{Verse 26}He shall call upon me, saying, You are my Father, my God, and the helper of my salvation.
^{Verse 27}And I will make him my firstborn, higher than the kings of the earth.
^{Verse 28}I will keep my mercy for him for ever, and my covenant shall be firm with him.
^{Verse 29}And I will establish his seed for ever and ever, and his throne as the days of heaven.
^{Verse 30}If his children should forsake my law, and walk not in my judgements;
^{Verse 31}if they should profane my ordinances, and not keep my commandments;
^{Verse 32}I will visit their transgressions with a rod, and their sins with scourges.
^{Verse 33}But my mercy I will not utterly remove from him, nor wrong my truth.
^{Verse 34}Neither will I by any means profane my covenant; and I will not make void the things that proceed out of my lips.
^{Verse 35}Once have I sworn by my holiness, that I will not lie to David.
^{Verse 36}His seed shall endure for ever, and his throne as the sun before me;
^{Verse 37}and as the moon that is established for ever, and as the faithful witness in heaven. Pause.
^{Verse 38}But you have cast off and set at nothing, you have rejected your anointed.
^{Verse 39}You have overthrown the covenant of your servant; you have profaned his sanctuary, casting it to the ground.
^{Verse 40}You have broken down all his hedges; you have made his strong holds a terror.
^{Verse 41}All that go by the way have spoiled him: he is become a reproach to his neighbours.
^{Verse 42}You have exalted the right hand of his enemies; you have made all his enemies to rejoice.
^{Verse 43}You have turned back the help of his sword, and have not helped him in the battle.
^{Verse 44}You have deprived him of⁺glory: you have broken down his throne to the ground.
^{Verse 45}You have shortened the days of his⁺throne: you have poured shame upon him. Pause.
^{Verse 46}How long, O Lord, will you turn away, for ever? shall your anger flame out as fire?
^{Verse 47}Remember what my being is: for have you created all the sons of men in vain?
^{Verse 48}What man is there who shall live, and not see death? shall any one deliver his soul from the hand of Hades? Pause.
^{Verse 49}Where are your ancient mercies, O Lord, which you swore to David in your truth?
^{Verse 50}Remember, O Lord, the reproach of your servants, which I have borne in my bosom, even the reproach of many nations;
^{Verse 51}wherewith your enemies have reviled, O Lord: wherewith they have reviled the recompense of your anointed.
^{Verse 52}Blessed be the Lord for ever. So be it, so be it.

Commentary

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, 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.

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. 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. 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,” (Numbers 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.

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.

Some translate the first clause of the 7th 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.

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. 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.

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.

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.

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.

Wherefore, O Jehovah! wilt thou reject my soul? These lamentations at first sight would seem to indicate a state of mind in which sorrow without any consolation prevailed; but they contain in them tacit prayers. The Psalmist does not proudly enter into debate with God, but mournfully desires some remedy to his calamities. This kind of complaint justly deserves to be reckoned among the unutterable groanings of which Paul makes mention in Romans 8:26. Had the prophet thought himself rejected and abhorred by God, he certainly would not have persevered in prayer. But here he sets forth the judgment of the flesh, against which he strenuously and magnanimously struggled, that it might at length be manifest from the result that he had not prayed in vain. Although, therefore, this psalm does not end with thanksgiving, but with a mournful complaint, as if there remained no place for mercy, yet it is so much the more useful as a means of keeping us in the duty of prayer. The prophet, in heaving these sighs, and discharging them, as it were, into the bosom of God, doubtless ceased not to hope for the salvation of which he could see no signs by the eye of sense. He did not call God, at the opening of the psalm, the God of his salvation, and then bid farewell to all hope of succor from him.

The reason why he says that he was ready to die from his youth, (verse 15,) is uncertain, unless it may be considered a probable conjecture that he was severely tried in a variety of ways, so that his life, as it were, hung by a thread amidst various tremblings and fears. Whence also we gather that God’s wraths and terrors, of which he speaks in the 16th verse, were not of short continuance. He expresses them in the 17th verse as having encompassed him daily. Since nothing is more dreadful than to conceive of God as angry with us, he not improperly compares his distress to a flood. Hence also proceeded his doubting. for a sense of the divine anger must necessarily have agitated his mind with sore disquietude. But it may be asked, How can this wavering agree with faith? It is true, that when the heart is in perplexity and doubt, or rather is tossed hither and thither, faith seems to be swallowed up. But experience teaches us, that faith, while it fluctuates amidst these agitations, continues to rise again from time to time, so as not to be overwhelmed; and if at any time it is at the point of being stifled, it is nevertheless sheltered and cherished, for though the tempests may become never so violent, it shields itself from them by reflecting that God continues faithful, and never disappoints or forsakes his own children.

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