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In the KJVVerse 15,311 of 31,102
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Commentary on Psalms 88 verses 1–9
1 ¶ A Song or Psalm for the sons of Korah, to the chief Musician upon Mahalath Leannoth, Maschil of Heman the Ezrahite. O LORD God of my salvation, I have cried day and night before thee:
2 Let my prayer come before thee: incline thine ear unto my cry;
3 For my soul is full of troubles: and my life draweth nigh unto the grave.
4 I am counted with them that go down into the pit: I am as a man that hath no strength:
5 Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand.
6 Thou hast laid me in the lowest pit, in darkness, in the deeps.
7 Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves. Selah.
8 Thou hast put away mine acquaintance far from me; thou hast made me an abomination unto them: I am shut up, and I cannot come forth.
9 Mine eye mourneth by reason of affliction: LORD, I have called daily upon thee, I have stretched out my hands unto thee.
It should seem, by the titles of this and the following psalm, that Heman was the penman of the one and Ethan of the other. There were two, of these names, who were sons of Zerah the son of Judah, Ch1 2:4, Ch1 2:6. There were two others famed for wisdom, Kg1 4:31, where, to magnify Solomon's wisdom, he is said to be wiser than Heman and Ethan. Whether the Heman and Ethan who were Levites and precentors in the songs of Zion were the same we are not sure, nor which of these, nor whether any of these, were the penmen of these psalms. There was a Heman that was one of the chief singers, who is called the king's seer, or prophet, in the words of God (Ch1 25:5); it is probable that this also was a seer, and yet could see no comfort for himself, an instructor and comforter of others, and yet himself putting comfort away from him. The very first words of the psalm are the only words of comfort and support in all the psalm. There is nothing about him but clouds and darkness; but, before he begins his complaint, he calls God the God of his salvation, which intimates both that he looked for salvation, bad as things were, and that he looked up to God for the salvation and depended upon him to be the author of it. Now here we have the psalmist,
I. A man of prayer, one that gave himself to prayer at all times, but especially now that he was in affliction; for is any afflicted? let him pray. It is his comfort that he had prayed; it is his complaint that, notwithstanding his prayer, he was still in affliction. He was, 1. Very earnest in prayer: "I have cried unto thee (Psa 88:1), and have stretched out my hands unto thee (Psa 88:9), as one that would take hold on thee, and even catch at the mercy, with a holy fear of coming short and missing of it." 2. He was very frequent and constant in prayer: I have called upon thee daily (Psa 88:9), nay, day and night, Psa 88:1. For thus men ought always to pray, and not to faint; God's own elect cry day and night to him, not only morning and evening, beginning every day and every night with prayer, but spending the day and night in prayer. This is indeed praying always; and then we shall speed in prayer, when we continue instant in prayer. 3. He directed his prayer to God, and from him expected and desired an answer (Psa 88:2): "Let my prayer come before thee, to be accepted of thee, not before men, to be seen of them, as the Pharisees' prayers." He does not desire that men should hear them, but, "Lord, incline thy ear unto my cry, for to that I refer myself; give what answer to it thou pleasest."
II. He was a man of sorrows, and therefore some make him, in this psalm, a type of Christ, whose complaints on the cross, and sometimes before, were much to the same purport with this psalm. He cries out (Psa 88:3): My soul is full of troubles; so Christ said, Now is my soul troubled; and, in his agony, My soul is exceedingly sorrowful even unto death, like the psalmist's here, for he says, My life draws nigh unto the grave. Heman was a very wise man, and a very good man, a man of God, and a singer too, and one may therefore suppose him to have been a man of a cheerful spirit, and yet now a man of sorrowful spirit, troubled in mind, and upon the brink of despair. Inward trouble is the sorest trouble, and that which, sometimes, the best of God's saints and servants have been severely exercised with. The spirit of man, of the greatest of men, will not always sustain his infirmity, but will droop and sink under it; who then can bear a wounded spirit?
III. He looked upon himself as a dying man, whose heart was ready to break with sorrow (Psa 88:5): "Free among the dead (one of that ghastly corporation), like the slain that lie in the grave, whose rotting and perishing nobody takes notice of or is concerned for, nay, whom thou rememberest no more, to protect or provide for the dead bodies, but they become an easy prey to corruption and the worms; they are cut off from thy hand, which used to be employed in supporting them and reaching out to them; but, now there is no more occasion for this, they are cut off from it and cut off by it" (for God will not stretch out his hand to the grave, Job 30:24); "thou hast laid me in the lowest pit, as low as possible, my condition low, my spirits low, in darkness, in the deep (Psa 88:6), sinking, and seeing no way open of escape, brought to the last extremity, and ready to give up all for gone." Thus greatly may good men be afflicted, such dismal apprehensions may they have concerning their afflictions, and such dark conclusions may they sometimes be ready to make concerning the issue of them, through the power of melancholy and the weakness of faith.
IV. He complained most of God's displeasure against him, which infused the wormwood and the gall into the affliction and the misery (Psa 88:7): Thy wrath lies hard upon me. Could he have discerned the favour and love of God in his affliction, it would have lain light upon him; but it lay hard, very hard, upon him, so that he was ready to sink and faint under it. The impressions of this wrath upon his spirits were God's waves with which he afflicted him, which rolled upon him, one on the neck of another, so that he scarcely recovered from one dark thought before he was oppressed with another; these waves beat against him with noise and fury; not some, but all, of God's waves were made use of in afflicting him and bearing him down. Even the children of God's love may sometimes apprehend themselves children of wrath, and no outward trouble can lie so hard upon them as that apprehension.
V. It added to his affliction that his friends deserted him and made themselves strange to him. When we are in trouble it is some comfort to have those about us that love us, and sympathize with us; but this good man had none such, which gives him occasion, not to accuse them, or charge them with treachery, ingratitude, and inhumanity, but to complain to God, with an eye to his hand in this part of the affliction (Psa 88:8): Thou hast put away my acquaintance far from me. Providence had removed them, or rendered them incapable of being serviceable to him, or alienated their affections from him; for every creature is that to us (and no more) that God makes it to be. If our old acquaintance be shy of us, and those we expect kindness from prove unkind, we must bear that with the same patient submission to the divine will that we do other afflictions, Job 19:13. Nay, his friends were not only strange to him, but even hated him, because he was poor and in distress: "Thou hast made me an abomination to them; they are not only shy of me, but sick of me, and I am looked upon by them, not only with contempt, but with abhorrence." Let none think it strange concerning such a trial as this, when Heman, who was so famed for wisdom, was yet, when the world frowned upon him, neglected, as a vessel in which is no pleasure.
VI. He looked upon his case as helpless and deplorable: "I am shut up, and I cannot come forth, a close prisoner, under the arrests of divine wrath, and no way open of escape." He therefore lies down and sinks under his troubles, because he sees not any probability of getting out of them. For thus he bemoans himself (Psa 88:9): My eye mourneth by reason of affliction. Sometimes giving vent to grief by weeping gives some ease to a troubled spirit. Yet weeping must not hinder praying; we must sow in tears: My eye mourns, but I cry unto thee daily. Let prayers and tears go together, and they shall be accepted together. I have heard thy prayers, I have seen thy tears.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 88
"O let my prayer enter into Your presence, incline Your ear unto my calling" [Psalm 88:2]. For even our Lord prayed, not in the form of God, but in the form of a servant; for in this He also suffered. He prayed both in prosperous times, that is, by "day," and in calamity, which I imagine is meant by "night." The entrance of prayer into God's presence is its acceptance: the inclination of His ear is His compassionate listening to it: for God has not such bodily members as we have. The passage is however, as usual, a repetition.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalm 88:2 encapsulates an urgent, heartfelt plea from a soul in profound distress, initiating one of the Bible's most unremitting laments. The psalmist, Heman the Ezrahite, directly implores God to grant immediate and unhindered audience to his prayer and to actively attend to his desperate cry, thereby establishing a tone of raw vulnerability and absolute reliance on divine intervention in the face of overwhelming suffering.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 88:2 masterfully employs several literary devices to convey the psalmist's urgent plea. The most prominent is Anthropomorphism, seen in the phrase "incline thine ear." This attributes human physical characteristics and actions (having an ear, bending it) to God, making the divine accessible and relatable, emphasizing God's personal attentiveness to human suffering. This device bridges the infinite gap between Creator and creature, portraying God as intimately involved in human experience. The verse also utilizes Parallelism, specifically synonymous parallelism, where the two clauses ("Let my prayer come before thee" and "incline thine ear unto my cry") express similar ideas using different phrasing, thereby reinforcing and intensifying the central request for divine audience and attention. This repetition deepens the emotional impact and emphasizes the singular focus of the psalmist's plea. The use of the Imperative Mood in "Let" and "incline" conveys the psalmist's directness, urgency, and fervent desire for God to act, transforming a humble request into a passionate demand born of desperation. Finally, the word "cry" (Hebrew rinnâh) can be seen as a form of Synecdoche, where a part (the cry) stands for the whole of the psalmist's profound distress and anguish, suggesting a heightened emotional state and an overwhelming suffering that goes beyond mere words, emphasizing the sheer desperation of the psalmist's appeal.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 88:2 profoundly connects to the broader biblical understanding of God's accessibility and the human right to lament, even in the most desolate circumstances. It affirms that God is not a distant, impassive deity but one who invites and responds to the raw, honest cries of His people. This verse, and indeed the entire psalm, serves as a theological anchor for those experiencing profound suffering, validating their pain and assuring them that the pathway to God's ear remains open, even when answers are elusive or comfort is absent. It underscores the divine attribute of attentiveness, suggesting that God actively leans in to hear the desperate pleas of His creation, regardless of their perceived spiritual state or the severity of their plight. This openness to lament is a cornerstone of biblical faith, demonstrating a God who can handle the full spectrum of human emotion, including despair and a sense of abandonment, without demanding a facade of false piety. It establishes that genuine faith allows for the expression of profound sorrow and unanswered questions directly before the divine throne.
REFLECTION AND APPLICATION
Psalm 88:2 offers profound encouragement and permission for believers today, particularly those enduring severe trials or periods of spiritual desolation. It teaches us that our prayers, no matter how raw, desperate, or seemingly devoid of hope, are welcomed by God. This verse validates the expression of our deepest anguish, reminding us that God can handle our unvarnished honesty and that true faith does not require us to mask our pain with platitudes or feigned composure. Even when we feel unheard, abandoned, or when our circumstances offer no clear resolution, this psalm reassures us that God is actively attentive to our "cry." It is a powerful reminder that our communication with God is deeply personal, and He is always ready to incline His ear to our earnest supplications, even when our circumstances remain unchanged, and our hearts are heavy with unrelieved sorrow. This psalm gives voice to the necessary and often neglected spiritual practice of lament, affirming that it is a legitimate and vital aspect of a living faith that acknowledges the full spectrum of human experience, including the darkest valleys.
Questions for Reflection
FAQ
Why is Psalm 88 considered the "darkest" psalm?
Answer: Psalm 88 is uniquely characterized as the "darkest" psalm because, unlike almost all other laments in the Psalter, it concludes without any discernible shift towards hope, praise, or a resolution of the psalmist's suffering. It describes unrelieved despair, profound isolation, and a persistent sense of abandonment by God, making it an unvarnished and unremitting expression of profound spiritual and physical distress. It gives voice to those who feel truly lost, even within the context of their faith, offering no easy answers or comforting promises of deliverance, ending with the chilling declaration that "darkness is my closest friend" (Psalm 88:18).
Who was Heman the Ezrahite?
Answer: Heman the Ezrahite was a prominent Levite, a grandson of the prophet Samuel, and a chief musician appointed by King David (see 1 Chronicles 6:33 and 1 Chronicles 25:5). He was a leader of temple worship, known for his prophetic insight in music. His authorship of this psalm, a cry from the depths of despair, is particularly poignant, highlighting that even those most devoted to God and deeply involved in sacred service can experience profound spiritual and physical distress, underscoring the universal nature of suffering and the reality that faith does not exempt one from deep pain.
Does God always "incline His ear" to our cries?
Answer: The biblical witness consistently affirms that God is always attentive to the prayers and cries of His people, especially those in distress (e.g., Psalm 34:15). The phrase "incline His ear" signifies God's compassionate presence and active listening, a divine willingness to engage with human suffering. However, this attentiveness does not always guarantee immediate relief or a specific answer we desire, as exemplified by the psalmist's continued suffering throughout Psalm 88 itself. It assures us that our cries are heard and acknowledged by a compassionate God, even when the circumstances remain unchanged or the path to resolution is unclear, affirming that His presence is not contingent upon our comfort or deliverance.
CHRIST-CENTERED FULFILLMENT
Psalm 88:2 finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who perfectly embodies the cry of profound suffering and the divine response of attentiveness. Jesus himself, in His earthly ministry, experienced the depths of human anguish, culminating in His agonizing prayer in Gethsemane, where He pleaded for the cup to pass from Him (Matthew 26:39), and His ultimate cry of dereliction from the cross, "My God, my God, why have you forsaken me?" (as recorded in Matthew 27:46). This cry echoes the very essence of Psalm 88, demonstrating that God Himself, in Christ, entered into and fully identified with the unrelieved suffering and sense of abandonment expressed by Heman. Through His perfect life, atoning death, and glorious resurrection, Jesus became the ultimate intercessor, the one whose prayers the Father always hears and through whom we have access to God's throne of grace (Hebrews 4:16). Therefore, when we, like Heman, cry out to God in our deepest pain, our prayers are not merely heard, but they are carried to the Father through the perfect mediation of Christ, who understands our suffering intimately, having endured it Himself (Hebrews 2:18). He is the Lamb of God who bore the ultimate "cry" of humanity's sin and separation from God, thereby transforming the meaning of our own laments and offering the ultimate hope that Psalm 88, in its raw honesty, yearns for—the hope of resurrection and eternal communion with God, even when earthly answers remain elusive.