Psalms 88:10

KJV

¶ Wilt thou shew wonders to the dead? shall the dead arise [and] praise thee? Selah.

KJV (with Strong's)

Wilt thou shew {H6213}{H8799)} wonders {H6382} to the dead {H4191}{H8801)}? shall the dead {H7496} arise {H6965}{H8799)} and praise {H3034}{H8686)} thee? Selah {H5542}.

Complete Jewish Bible

Will you perform wonders for the dead? Can the ghosts of the dead rise up and praise you? (Selah)

Berean Standard Bible

Do You work wonders for the dead? Do departed spirits rise up to praise You? Selah

American Standard Version

Wilt thou show wonders to the dead? Shall they that are deceased arise and praise thee? [Selah

Commentary

### SUMMARY
Psalms 88:10 encapsulates the psalmist Heman's profound and unyielding despair, expressed through rhetorical questions that challenge God's capacity or willingness to intervene in the realm of the dead. This verse reflects the Old Testament's somber view of death as a state where active communion with God and the offering of praise cease, highlighting Heman's intense feeling of abandonment and his perception of being on the precipice of Sheol, beyond the reach of divine wonders.

### CONTEXT
* **Literary Context:** Psalm 88 stands as a unique and profoundly dark lament within the Psalter, distinguished by its complete lack of a hopeful resolution or a turn toward trust in God's deliverance, which is a common feature in other laments (e.g., [Psalm 13](/psalms/13 "Psalm 13 - A Lament Turning to Trust") or [Psalm 22](/psalms/22 "Psalm 22 - A Cry of Anguish and a Song of Praise")). The psalm begins with a cry for help and progressively deepens into an overwhelming sense of abandonment and suffering, culminating in the chilling declaration, "darkness is my closest friend" ([Psalm 88:18](/psalms/88-18 "Psalm 88:18 - Darkness is My Closest Friend")). Verse 10 is central to Heman's desperate plea, following a litany of woes where he describes himself as "counted among those who go down to the pit" ([Psalm 88:4](/psalms/88-4 "Psalm 88:4 - Counted Among Those Who Go Down to the Pit")) and "like those who are slain, who lie in the grave" ([Psalm 88:5](/psalms/88-5 "Psalm 88:5 - Like Those Who Are Slain")). The questions posed in this verse are not abstract theological inquiries about the afterlife but rather the raw, desperate cries of one who feels already as good as dead, cut off from the living and, most crucially, from God's active intervention and the possibility of offering Him praise.
* **Historical & Cultural Context:** The psalmist, Heman the Ezrahite, is identified in [1 Chronicles 25:5](/1_chronicles/25-5 "1 Chronicles 25:5 - Heman, a Seer and Musician") as a Levite and a prominent temple musician, a "seer" appointed to minister with musical instruments. This background intensifies the tragedy of his lament, as one whose life was dedicated to corporate worship now feels utterly incapable of offering praise. The prevailing Old Testament understanding of death, particularly the concept of Sheol (שְׁאוֹל), was generally depicted as a shadowy, silent realm where the dead existed as "shades" (repha'im), cut off from the land of the living and, more importantly, from active, vibrant communion with God. While God's sovereignty extended even to Sheol ([Psalm 139:8](/psalms/139-8 "Psalm 139:8 - God's Presence in Sheol")), it was not typically viewed as a place of active worship or divine intervention in the same way as the land of the living. The psalmist's lament profoundly reflects this prevailing worldview, where the opportunity to experience God's wonders and offer Him praise was primarily a function of life.
* **Key Themes:** The overarching theme of [Psalm 88](/psalms/88 "Psalm 88 - The Darkest Lament") is profound and unrelieved suffering, coupled with an intense sense of abandonment by God. This verse significantly contributes to the theme of the **cessation of praise in death**, a recurring Old Testament motif asserting that the dead cannot actively worship God as the living do. It also highlights the **urgency of life for worship**, implicitly arguing that the time for experiencing God's "wonders" and offering "praise" is while one is alive and capable. Furthermore, the psalm underscores the **radical honesty of lament**, demonstrating that even the most desperate and seemingly faithless questions can be brought before God without reservation, even when no immediate answer or relief is perceived. Heman's cry is a raw, unvarnished expression of human limitation and the perceived silence of God in the face of overwhelming affliction, reflecting a deep spiritual struggle that resonates with the human condition.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Wonders (Hebrew, _pele'_):** This term (H6382) refers to extraordinary, miraculous acts of God, often associated with His mighty deeds of deliverance and power, such as those displayed during the Exodus (e.g., [Exodus 3:20](/exodus/3-20 "Exodus 3:20 - God's Mighty Hand")). The psalmist's question, "Wilt thou shew wonders to the dead?", is a desperate challenge to God's active, life-giving power, implying that if one is in the grave, they are beyond the reach of divine intervention and miraculous display.
* **Dead (Hebrew, _râphâʼ_):** This word (H7496), appearing in its plural form _repha'im_, specifically denotes the "shades" or "departed spirits" in Sheol. It emphasizes their weakened, inactive, and inert state, not merely a biological description of being deceased but carrying the connotation of a diminished existence, cut off from the vitality of life and the capacity for active engagement, especially with God. The question "shall the dead arise?" directly challenges this perceived state of inertness and inability.
* **Praise (Hebrew, _yâdâh_):** This verb (H3034) signifies to give thanks, laud, confess, or praise, often involving an outstretched hand or public acknowledgment of God's goodness and power. It implies active, conscious, and vibrant worship. The psalmist's rhetorical question, "shall the dead arise [and] praise thee?", underscores the prevailing Old Testament belief that such active, vibrant praise was impossible from the silent realm of Sheol, thus highlighting the tragic loss of opportunity for worship once death occurs.

#### Verse Breakdown
* **"Wilt thou shew wonders to the dead?":** This rhetorical question expresses the psalmist's profound doubt and despair. He is questioning whether God's miraculous, life-affirming power (His "wonders") can extend into the realm of the deceased, or if death constitutes a final barrier beyond which God's active intervention ceases. It is a desperate cry from one who feels utterly cut off from divine help, perceiving himself as already in the state of the dead.
* **"shall the dead arise [and] praise thee?":** This second rhetorical question builds on the first, directly challenging the possibility of resurrection or revival for the purpose of worship. In the Old Testament context, the dead were generally understood to be silent in Sheol, unable to offer the vibrant, conscious praise that the living could. The psalmist is lamenting the perceived finality of death as an end to active communion and worship with God, emphasizing the cessation of the most vital human spiritual activity.
* **"Selah.":** This musical or liturgical notation (H5542), found frequently in the Psalms, typically indicates a pause for reflection, emphasis, or musical interlude. In the context of Psalm 88, particularly following such stark and hopeless questions, "Selah" serves to punctuate the gravity of the psalmist's despair, inviting the reader to ponder the profound theological and existential implications of the questions just posed, allowing their weight to settle.

#### Literary Devices
Psalm 88:10 employs several potent literary devices to convey its message of profound despair and theological struggle. The primary device is **Rhetorical Question**, used twice ("Wilt thou shew wonders to the dead? shall the dead arise [and] praise thee?"). These are not questions seeking information but rather expressions of deep doubt, frustration, and a sense of hopelessness, implying a negative answer. The psalmist uses them to underscore the perceived impossibility of God's intervention or the continuation of praise from the grave. There is also a strong element of **Irony**, as Heman, a temple musician whose very calling was to lead in praise, now finds himself in a state where he believes praise is impossible and his ability to worship God has been extinguished. The use of **Antithesis** is subtle but present, contrasting the "wonders" of God, which are typically associated with life, power, and deliverance, with the inert, silent state of "the dead." Finally, the repeated reference to "the dead" (repha'im) functions as **Metonymy** for Sheol or the grave, emphasizing the silent, inactive realm where the psalmist feels he is heading, a place devoid of life and active worship.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 88:10 powerfully articulates an Old Testament perspective on death as a state of separation from God's active presence and the cessation of praise. This lament reflects a common understanding that the living are the ones who can experience God's wonders and offer Him worship, while the dead are consigned to a realm of silence and inactivity. This perspective highlights the preciousness of life as the primary arena for communion with God and underscores the profound tragedy of feeling cut off from Him, even before physical death. The psalmist's desperate questions are a raw expression of human finitude and the perceived limits of divine intervention in the face of overwhelming suffering and the inevitability of the grave, emphasizing the vital importance of the present life for engaging with God.

* [Psalm 6:5](/psalms/6-5 "Psalm 6:5 - For in death there is no remembrance of you")
* [Psalm 115:17](/psalms/115-17 "Psalm 115:17 - The dead do not praise the Lord")
* [Isaiah 38:18-19](/isaiah/38-18-19 "Isaiah 38:18-19 - The dead do not praise you")

### REFLECTION AND APPLICATION
Psalm 88:10, though steeped in the psalmist's profound despair, offers significant spiritual lessons for believers today. It powerfully validates the human experience of deep suffering and the right to lament honestly and openly before God, even when our faith feels weak, our questions seem unanswerable, or God appears silent. This psalm, and particularly this verse, reminds us that God is truly big enough to handle our rawest emotions, our darkest doubts, and our most desperate cries, even when immediate relief or understanding is not granted. It serves as a potent reminder of the preciousness of life and health as the time appointed for actively experiencing God's wonders and offering Him praise. This should challenge us to seize the opportunities we have now to worship, serve, and commune with God with fervor and gratitude, recognizing that these capacities are profound gifts not to be taken for granted. Furthermore, Heman's lament implicitly encourages us to cultivate a posture of empathy and presence for those in deep despair, allowing them to voice their pain without judgment, just as he voices his before God.

#### Questions for Reflection
* **How does Psalm 88:10 challenge or confirm your understanding of God's presence and activity in the midst of profound suffering?**
* **In what ways does this verse underscore the importance of intentionally praising God and engaging with His "wonders" while we are alive and able?**
* **When you experience deep despair or a sense of abandonment, how does the radical honesty of Heman's lament encourage you to approach God with your true feelings?**

### FAQ
**Does Psalm 88:10 suggest that God cannot or will not perform miracles for the dead?**

Answer: Psalm 88:10 reflects the psalmist's personal experience of profound despair and the prevailing Old Testament understanding of death, where Sheol was seen as a place of silence and separation from God's active praise. The questions are rhetorical, expressing Heman's feeling of being utterly cut off and beyond the reach of God's "wonders" in his current state, which he perceives as akin to death. It is not a definitive theological statement about God's absolute inability, but rather a desperate cry from a human perspective feeling abandoned and without hope of earthly deliverance. Other Old Testament passages affirm God's sovereignty over Sheol ([Psalm 139:8](/psalms/139-8 "Psalm 139:8 - God's Presence in Sheol")) and some even hint at a future resurrection (e.g., [Daniel 12:2](/daniel/12-2 "Daniel 12:2 - Resurrection to Everlasting Life or Contempt")), but the immediate context of [Psalm 88](/psalms/88 "Psalm 88 - The Darkest Lament") is one of unrelieved gloom and the perceived cessation of active worship in death.

### CHRIST-CENTERED FULFILLMENT
Psalm 88:10, with its chilling questions about God's wonders reaching the dead and the possibility of praise from the grave, finds its glorious and definitive answer in the person and work of Jesus Christ. Where Heman saw death as the ultimate barrier to God's active presence and human worship, Christ utterly transformed this understanding. Jesus declared Himself to be "the resurrection and the life" ([John 11:25](/john/11-25 "John 11:25 - Jesus, the Resurrection and the Life")), demonstrating His sovereign power over death by raising Lazarus from the tomb ([John 11:43-44](/john/11-43-44 "John 11:43-44 - Jesus Raises Lazarus")) and ultimately by His own triumphant resurrection from the grave ([Matthew 28:6](/matthew/28-6 "Matthew 28:6 - He is Not Here, For He Has Risen")). The New Testament proclaims that through Christ, death has been swallowed up in victory ([1 Corinthians 15:54](/1_corinthians/15-54 "1 Corinthians 15:54 - Death Swallowed Up in Victory")), and that those who are "dead in Christ will rise first" at His coming ([1 Thessalonians 4:16](/1_thessalonians/4-16 "1 Thessalonians 4:16 - The Dead in Christ Will Rise")). Thus, the very questions Heman posed, steeped in the despair of a world without a resurrected Savior, are now answered with a resounding "Yes!" in Christ. He indeed shows wonders to the dead by giving them new, eternal life, and the dead do arise to praise Him, not in silence, but with eternal hymns of glory, for in Him, even death is conquered and becomes a pathway to everlasting worship and communion with God.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 6:5

For in death [there is] no remembrance of thee: in the grave who shall give thee thanks?

Isaiah 26:19

Thy dead [men] shall live, [together with] my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew [is as] the dew of herbs, and the earth shall cast out the dead.

Psalms 30:9

What profit [is there] in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth?

Isaiah 38:18

For the grave cannot praise thee, death can [not] celebrate thee: they that go down into the pit cannot hope for thy truth.

Isaiah 38:19

The living, the living, he shall praise thee, as I [do] this day: the father to the children shall make known thy truth.

1 Corinthians 15:52

In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.

1 Corinthians 15:57

But thanks [be] to God, which giveth us the victory through our Lord Jesus Christ.