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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 88:1–9.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Lastly, the very thing said by our Saviour on the Cross, "Father, forgive them, for they know not what they do," [Luke 23:34] is expressed in this Psalm below, "I am counted as one of them that go down into the pit" [Psalm 88:4]: by them who knew not what they were doing, when they imagined that He died like other men, subjected to necessity, and overcome by it. The word "pit" is used for the depth of woe or of Hell. "I have been as a man that has no help."
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Summary
Psalms 88:4 offers a poignant glimpse into the psalmist's profound despair, portraying a soul already reckoned among the dead, seemingly confined to the grave, and utterly devoid of all strength. This verse encapsulates a unique and unyielding lament, articulating a deep sense of abandonment and an overwhelming feeling of being on the precipice of death, without any hope or capacity to resist the encroaching darkness. It is a raw cry from the depths of human suffering, illustrating a spiritual and physical exhaustion that leaves the psalmist feeling as good as gone from the land of the living.
Context
Literary Context
Psalms 88 stands as one of the most singular and somber laments in the entire Psalter, often termed "the dark psalm" because, unlike almost every other psalm of lament, it concludes without any glimmer of hope, resolution, or expression of God's deliverance. Authored by Heman the Ezrahite, identified as a chief musician from the tribe of Levi (see 1 Chronicles 6:33), this psalm expresses an unparalleled depth of suffering, isolation, and a profound feeling of being utterly abandoned by God and man. The preceding verses establish the psalmist's continuous cry to God, his feeling of being overwhelmed by affliction, and his life drawing near to Sheol. Verse 4 intensifies this imagery, depicting a soul already consigned to the realm of the dead, further deepening the psalm's pervasive tone of relentless sorrow and unmitigated despair, a theme that resonates throughout the entire composition, from its opening plea for God to hear his prayer in Psalms 88:1-2 to its final, bleak declaration in Psalms 88:18.
Historical & Cultural Context
The "pit" (Hebrew: bor, בּוֹר) in ancient Israelite culture could refer to various deep excavations: a cistern for water, a dungeon for prisoners, or, most significantly in this context, a grave or a symbolic representation of the underworld (Sheol). To be "counted with them that go down into the pit" suggests a dire situation, possibly a life-threatening illness that has brought the psalmist to the brink of death, or perhaps imprisonment in a literal dungeon. The description of being "as a man that hath no strength" points to extreme physical debilitation, possibly from a severe disease, prolonged suffering, or the psychological toll of profound depression. This state of utter weakness and proximity to death would have been a terrifying reality in a world without modern medicine, where such conditions often led swiftly to the grave, reinforcing the psalmist's sense of being beyond human help or hope, and highlighting the precariousness of life in the ancient Near East.
Key Themes
This verse powerfully contributes to several key themes prevalent in Psalms 88 and the broader Psalter. The most prominent is the theme of Imminent Death and Despair, where the psalmist feels already condemned to the grave, a sentiment echoed in other laments that speak of life slipping away, as seen in Psalms 30:9. Another crucial theme is Utter Helplessness, as the psalmist describes himself as completely devoid of strength, unable to help himself or escape his dire plight. This stands in stark contrast to the common biblical theme of God as the source of strength for His people, as celebrated in Isaiah 40:29 and Psalms 46:1. Finally, the verse underscores Profound Isolation, as being "counted with them that go down into the pit" implies a separation from the living and a forced association with the deceased, emphasizing a deep sense of loneliness and alienation, even from God and human comfort, a feeling that permeates the entire psalm, making it a unique expression of spiritual abandonment.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to think, reckon, account, impute, devise." In this context, it conveys the idea of being reckoned or considered among a group. The psalmist feels that he has already been officially assigned or sentenced to the company of those who are dead or dying, indicating a sense of irreversible destiny and a loss of identity among the living. This is not merely a personal feeling but a perceived decree, as if God or fate has already made the calculation.
This noun refers to a cistern, a dungeon, or a grave. In the context of Psalms 88:4, it primarily carries the connotation of the grave or the underworld (Sheol), a deep, dark place of confinement and the abode of the dead. Its use here emphasizes the psalmist's feeling of being literally on the verge of death, or metaphorically, already in the realm of the deceased, cut off from life and light.
This noun signifies "might, power, strength, ram." Paired with the negative particle "no" (אֵין, 'ayin), the phrase "no strength" (אֵין אֱיָל) denotes an absolute absence of physical vigor, resilience, or the ability to cope. It highlights the psalmist's complete physical, emotional, and spiritual breakdown, rendering him utterly impotent in the face of his suffering and unable to resist the forces pulling him towards death.
Verse Breakdown
"I am counted with them that go down into the pit"
This initial clause powerfully conveys the psalmist's perception of his own state. He feels that his life is effectively over, that he has been officially designated or grouped with those who are descending into the grave or the realm of the dead (Sheol). This is not merely a fear of death, but a profound internal conviction of having already crossed the threshold, of being a living corpse, separated from the world of the living and consigned to the company of the deceased. It speaks to a deep internal conviction of imminent demise and a loss of identity among the healthy and vibrant.
"I am as a man that hath no strength"
This second clause provides the reason or the manifestation of the psalmist's dire condition. The KJV's "that hath" is supplied, with the Hebrew simply stating "a man no strength." This is a powerful simile, comparing the psalmist to someone utterly devoid of any vitality, power, or capacity for action. It describes not just weakness, but a complete and absolute physical and emotional exhaustion, rendering him helpless and unable to resist the forces pulling him towards death. This lack of strength encompasses both physical vigor and the will or ability to fight against his circumstances, highlighting his utter incapacitation.
Literary Devices
Psalms 88:4 employs several potent literary devices to convey the psalmist's profound despair. Metaphor is central, as "the pit" serves as a powerful metaphorical representation of the grave, Sheol, or a state of utter confinement and death. This metaphor evokes a sense of deep, inescapable darkness, isolation, and hopelessness. The phrase "I am as a man that hath no strength" utilizes a Simile, directly comparing the psalmist's state to that of someone utterly debilitated. This simile emphasizes the complete and debilitating nature of his weakness, making the abstract concept of despair tangible and relatable. Furthermore, the description of being "counted with them that go down into the pit" and having "no strength" can be seen as a form of Hyperbole, an exaggeration used to stress the extreme and overwhelming nature of the psalmist's suffering and his conviction that he is already as good as dead. These devices collectively amplify the psalm's unique tone of unmitigated despair and convey the psalmist's subjective experience of being beyond human help.
Theological and Thematic Connections
Psalms 88:4 offers a stark theological reflection on the reality of human suffering and the depths of despair that can afflict even the most devout. It challenges any simplistic notion that faith guarantees an absence of profound anguish or a quick resolution to suffering. Instead, it validates the experience of feeling utterly abandoned and without strength, even when crying out to God. Theologically, it underscores God's allowance for honest lament and the expression of raw, unvarnished human pain within the covenant relationship. It reminds us that faith is not always triumphant joy, but often a persistent cry from the abyss, trusting that God, though seemingly absent, hears the cries of His suffering children. This psalm, and particularly this verse, serves as a vital reminder that the biblical narrative encompasses the full spectrum of human experience, including the darkest valleys, without offering a superficial escape.
Reflection and Application
Psalms 88:4, while deeply personal to Heman the Ezrahite, resonates powerfully with the universal human experience of profound suffering and despair. It offers a vital validation for those who find themselves in the grip of overwhelming illness, grief, mental anguish, or spiritual darkness, feeling utterly "without strength" or on the brink of collapse. This verse assures us that it is permissible, even biblical, to express raw, unvarnished suffering to God, without needing to sugarcoat our pain or feign a hope we do not feel. It calls us to cultivate radical empathy and compassion for those who are suffering, recognizing that their journey may involve periods of intense darkness where hope seems absent. Furthermore, it reminds us that even when God feels distant or unresponsive, the act of crying out to Him, as the psalmist persistently does throughout Psalm 88, remains a profound act of faith, a testament to the belief that He is still there, even in the deepest pit, and that our honest lament is heard.
Questions for Reflection
FAQ
Why is Psalm 88 considered one of the darkest psalms, and how does verse 4 contribute to this?
Psalm 88 is uniquely dark because, unlike nearly all other psalms of lament, it offers no resolution, no glimmer of hope, and no expression of God's deliverance by its conclusion. The psalmist's suffering begins and ends in profound despair, with the final verse stating that "darkness is my closest friend" (Psalms 88:18). Verse 4 significantly contributes to this pervasive darkness by depicting the psalmist as already being "counted with them that go down into the pit," a vivid image of being consigned to death or the grave. This sense of being a living corpse, utterly devoid of strength, immediately establishes a tone of irreversible decline and overwhelming helplessness, setting the stage for the psalm's relentless focus on suffering without relief. The psalmist's cry is one of unmitigated anguish, with no turn towards praise or renewed trust, making it a stark portrayal of the deepest human sorrow.
Christ-Centered Fulfillment
While Psalms 88:4 is a personal lament of Heman the Ezrahite, its profound depiction of suffering, abandonment, and descent into the "pit" finds a powerful and ultimate fulfillment in the person and work of Jesus Christ. Jesus, the Son of God, truly became "as a man that hath no strength" in His human weakness, experiencing the full weight of human suffering and temptation, yet without sin (Hebrews 4:15). In Gethsemane, He was "counted with them that go down into the pit" as He faced the crushing burden of the world's sin and the imminent prospect of crucifixion, crying out to His Father in agony, even sweating drops of blood (Luke 22:44). On the cross, He experienced the ultimate isolation and abandonment, crying out, "My God, my God, why have you forsaken me?" (Matthew 27:46), a cry echoing the deepest human despair. He literally descended into the "pit" of death, becoming one with the dead, taking upon Himself the full consequence of sin, and experiencing the separation from God that humanity deserved (Philippians 2:8). Yet, unlike Heman, Christ's descent into the pit was not an end but a means to victory. His ultimate lack of strength on the cross led to His resurrection, demonstrating that through His suffering and apparent defeat, He conquered death and the grave, providing the strength and hope that the psalmist longed for, and offering eternal life to all who believe in Him (1 Peter 3:18). His journey through the pit ensures that those who trust in Him will never be truly abandoned in their suffering, for He has walked that path before them, and His resurrection guarantees a future beyond the grave (Romans 8:38-39).