TRV
Translation
King James Version
Mine eye mourneth by reason of affliction: LORD, I have called daily upon thee, I have stretched out my hands unto thee.
Complete Jewish Bible
my eyes grow dim from suffering. I call on you, ADONAI, every day; I spread out my hands to you.
Berean Standard Bible
My eyes grow dim with grief. I call to You daily, O LORD; I spread out my hands to You.
American Standard Version
Mine eye wasteth away by reason of affliction: I have called daily upon thee, O Jehovah; I have spread forth my hands unto thee.
World English Bible Messianic
My eyes are dim from grief. I have called on you daily, LORD. I have spread out my hands to you.
Geneva Bible (1599)
Mine eye is sorowfull through mine affliction: Lord, I call dayly vpon thee: I stretch out mine hands vnto thee.
Young's Literal Translation
Mine eye hath grieved because of affliction, I called Thee, O Jehovah, all the day, I have spread out unto Thee my hands.
In the KJVVerse 15,318 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
"My eyes became weak from want" [Psalm 88:9]. For what eyes are we to understand? If the eyes of the flesh in which He suffered, we do not read that His eyes became weak from want, that is, from hunger, in His Passion, as is often the case; as He was betrayed after His Supper, and crucified on the same day: if the inner eyes, how were they weakened from want, in which there was a light that could never fail? But He meant by His eyes those members in the body, of which He was Himself the head, which, as brighter and more eminent and chief above the rest, He loved. It was of this body that the Apostle was speaking, when he wrote, taking his metaphor from our own body, "If the whole body were an eye, where were the hearing?" etc. [1 Corinthians 12:17-21] What he wished understood by these words, he has expressed more clearly, by adding, "Now you are the body of Christ, and members in particular." [1 Corinthians 12:27] Wherefore as those eyes, that is, the holy Apostles, to whom not flesh and blood, but the Father which is in Heaven had revealed Him, so that Peter said, "You are Christ, the Son of the Living God," [Matthew 16:16] when they saw Him betrayed, and suffering such evils, saw Him not such as they wished, as He did not come forth, did not manifest Himself in His virtue and power, but still hidden in His secrecy, endured everything as a man overcome and enfeebled, they became weak for want, as if their food, their Light, had been withdrawn from them.
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 88:9 powerfully articulates the psalmist Heman the Ezrahite's profound and unremitting suffering, where his very eyes bear witness to his deep affliction, constantly expressing sorrow. Despite this overwhelming despair and the apparent silence of God, the verse vividly portrays his unwavering commitment to persistent, daily prayer, reaching out to the LORD in a posture of desperate and tenacious supplication. It captures the raw vulnerability of a soul clinging to God even from the depths of unrelieved sorrow, highlighting a tenacious faith that endures amidst the most severe trials.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 88:9 employs several powerful literary devices to convey the psalmist's profound distress and persistent plea. Personification is evident in "Mine eye mourneth," where the eye, an inanimate part of the body, is given the human capacity to mourn, vividly conveying the depth of the psalmist's sorrow that consumes his entire being. This also functions as synecdoche, where the eye represents the whole person's overwhelming grief. The phrase "called daily" utilizes repetition (of the Hebrew word for "day") to emphasize the unwavering and ceaseless nature of the psalmist's prayer, highlighting his tenacious faith despite the lack of apparent divine response. Finally, the vivid imagery of "stretched out my hands unto thee" creates a powerful visual of desperate supplication, conveying vulnerability, dependence, and an earnest plea for help. These devices collectively amplify the psalmist's anguish and his unyielding commitment to seeking God amidst profound suffering.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 88:9 offers a profound theological insight into the nature of lament and the permissible breadth of human emotion before God. It validates the raw expression of grief, despair, and even the feeling of divine abandonment as legitimate components of a faith relationship. The psalmist's persistent cry, despite the lack of resolution, challenges simplistic notions of faith that demand constant joy or immediate answers. It underscores that true faith is not the absence of doubt or pain, but the courageous act of continuing to engage with God, to call upon Him, and to stretch out one's hands even from the deepest pits of suffering. This verse assures believers that their cries are heard, and their pain is acknowledged by the God who is intimately acquainted with human sorrow. It speaks to God's sovereignty even over suffering, and His capacity to receive our most broken prayers without judgment, inviting us to bring our authentic selves, tears and all, into His presence.
REFLECTION AND APPLICATION
Psalm 88:9 provides a vital spiritual anchor for those navigating prolonged periods of suffering, grief, or spiritual dryness. It grants permission to express the full spectrum of human pain—the physical toll of sorrow, the feeling of being utterly worn down, and the agonizing sense of God's silence—without fear of spiritual inadequacy. The psalmist's unwavering commitment to "call daily" and "stretch out his hands" in the face of unrelieved anguish serves as a powerful model of tenacious faith. It reminds us that our faith is not defined by the presence of comfort or immediate answers, but by our willingness to persist in prayer, to remain open and vulnerable before God, even when He seems distant or unresponsive. This verse encourages us to bring our rawest emotions, our deepest tears, and our most unanswered questions directly to the LORD, trusting that He is big enough to handle our despair and that our cries, though seemingly unheard, are not unnoticed by the God who is intimately acquainted with our sorrows. It is a testament to the enduring power of lament as a form of worship, a way of drawing near to God even when He feels far away.
Questions for Reflection
FAQ
Why is Psalm 88 so dark and without a clear resolution of hope?
Answer: Psalm 88 is unique in its unyielding darkness because it serves as a crucial theological counterpoint within the Psalter. While many laments move from complaint to trust or praise, Psalm 88 deliberately ends in despair, with the final verse stating, "darkness is my only companion" (Psalm 88:18). This lack of resolution validates the reality of profound, unrelieved human suffering and the experience of God's apparent silence. It teaches us that it is permissible—even biblical—to bring our deepest, most unresolved anguish before God without needing to conjure up an artificial sense of hope. It ensures that the biblical record includes the full spectrum of human experience, including the most profound and seemingly hopeless despair, thus providing solidarity for those who feel utterly abandoned and reminding us that God hears even the cries that seem to have no earthly answer.
What is the significance of "stretching out my hands unto thee" in prayer?
Answer: "Stretching out my hands" is a common and ancient posture of prayer found throughout the Bible, signifying a deep level of supplication, dependence, and vulnerability. It is a physical gesture that expresses what the heart feels: a desperate reaching out for help, an acknowledgment of one's own helplessness, and a complete surrender to the one being addressed. In the context of Psalm 88:9, it underscores the psalmist's utter reliance on God amidst his overwhelming affliction. It's a raw, open gesture of a soul crying out for divine intervention, symbolizing a desperate plea for mercy and aid, even when God seems distant or unresponsive. This posture is seen elsewhere, such as when Moses stretched out his hands during battle in Exodus 17:11 or Solomon in prayer in 1 Kings 8:22.
CHRIST-CENTERED FULFILLMENT
Psalm 88:9, with its raw depiction of unrelenting sorrow and persistent, unanswered cries, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The psalmist's "eye mourneth by reason of affliction," a continuous expression of deep anguish, foreshadows the "man of sorrows, acquainted with grief" (Isaiah 53:3), Jesus, who wept over Jerusalem (Luke 19:41) and at the tomb of Lazarus (John 11:35). More deeply, the psalmist's desperate cry, "LORD, I have called daily upon thee," echoes the agony of Christ in Gethsemane, where He prayed with "loud cries and tears" (Hebrews 5:7) and repeatedly begged His Father to "remove this cup from me" (Mark 14:36). The psalmist's "stretched out my hands unto thee" finds its most literal and agonizing fulfillment in Christ's crucifixion, where His hands were literally stretched out on the cross, an ultimate posture of dependence and sacrifice, bearing the world's affliction. On the cross, Jesus cried out, "My God, my God, why have you forsaken me?" (Matthew 27:46), a cry that perfectly encapsulates the divine silence and abandonment felt by the psalmist. In Christ, God Himself enters into the depths of human suffering, experiencing the full weight of affliction and even the feeling of being forsaken, yet perfectly obeying. His resurrection, though not explicitly present in Psalm 88, provides the ultimate answer to the psalmist's unanswered prayer, transforming the darkness of the tomb into the dawn of eternal hope, ensuring that no cry from the depths is truly unheard by the God who has suffered with us and for us, and who has triumphed over all suffering.