Verse-by-Verse Bible Commentary
Psalms 88:12

Clarke's Commentary

Verse Psalms 88:12. The land of forgetfulness? — The place of separate spirits, or the invisible world. The heathens had some notion of this state. They feigned a river in the invisible world, called Lethe, ληθη, which signifies oblivion, and that those who drank of it remembered no more any thing relative to their former state.

----------Animae, quibus altera fato

Corpora debentur, lethaei ad fluminis undam

Securos latices et longa oblivia potant.

VIRG. AEn. vi. 713.

To all those souls who round the river wait

New mortal bodies are decreed by fate;

To yon dark stream the gliding ghosts repair,

And quaff deep draughts of long oblivion there.

Bridgeway Bible Commentary

Psalms 88:0 Darkness and despair

Overcome with trials and seeing no way out of the situation, the writer prays desperately to God (1-2). He sees himself as being close to death, with no way of being rescued (3-5). He feels as if he has been left to die by both God and friends (6-8). He wants to experience God’s saving power now, while he is still alive, for it will be too late when he is dead (9-12).
Looking back, the writer sees that all his life he has had nothing but suffering, yet God still seems to ignore him. In fact, it seems that God deliberately attacks him, crushing him with sorrow and taking away from him even the comfort of friends. In spite of this, he does not turn away from God, but brings his burden to him daily (13-18).

Coffman's Commentaries on the Bible

THE CRY REPEATED; HELP! BEFORE TOO LATE

“I have called daily upon thee, O Jehovah; I have spread forth my hands unto thee. Wilt thou show wonders to the dead? Shall they that are deceased arise and praise thee? (Selah) Shall thy lovingkindness be declared in the grave? Or thy faithfulness in Destruction? Shall thy wonders be known in the dark? And thy righteousness in the land of forgetfulness?”

The string of questions here are presumed by the psalmist to call for negative answers; and the thought seems to be, “Hurry up and help me, God, before it is too late.”

Again, in this section, the gathering darkness of approaching death dominates it. Note the additional synonyms for death: “the dead” (Psalms 88:10); “the deceased” (Psalms 88:10); “the grave” (Psalms 88:11); “Destruction” (Psalms 88:1); “the dark” (Psalms 88:12); “the land of forgetfulness” (Psalms 88:12).” Destruction” is translated “Abaddon” in some versions.

We agree that hardly anything could be more sad than this psalm. One’s heart instinctively goes out to a fellow-human sufferer who seems to have no hope whatever of recovery.

Barnes' Notes on the Whole Bible

Shall thy wonders be known in the dark? - In the dark world; in “the land of darkness and the shadow of death; a land of darkness, as darkness itself, and where the light is as darkness.” Job 10:21-22. “And thy righteousness.” The justice of thy character; or, the ways in which thou dost maintain and manifest thy righteous character.

In the land of forgetfulness - Of oblivion; where the memory has decayed, and where the remembrance of former things is blotted out. This is a part of the general description, illustrating the ideas then entertained of the state of the dead; that they would be weak and feeble; that they could see nothing; that even the memory would fail, and the recollection of former things pass from the mind. All these are images of the grave as it appears to man when he has not the clear and full light of revelation; and the grave is all this - a dark and cheerless abode - all abode of fearfulness and gloom - when the light of the great truths of the Gospel is not suffered to fall upon it. That the psalmist dreaded this is clear, for he had not yet the full light of revealed truth in regard to the grave, and it seemed to him to be a gloomy abode. That people without the Gospel ought to dread it, is clear, for when the grave is not illuminated with Christian truth and hope, it is a place from which man by nature shrinks back, and it is not wonderful that a wicked man dreads to die.

Smith's Bible Commentary

Psalms 88:1-18 is just a sad psalm, all the way through. There just seems to be no hope; it's just miserable. When you really are feeling lower than low, and you think there is absolutely no way out, there's no answer, this is it, this is the end, then you can read Psalms 88:1-18 . And you can, you know... it'll say, well, yes, that's right. I have, man, that's... I'm there, you know.

O LORD God of my salvation, I have cried day and night before thee: Let my prayer come before thee: incline thine ear unto my cry; For my soul is full of trouble: and my life draws near to the grave. I am counted with them that go down to the pit: I am as a man that has no strength: Free among the dead, like the slain that lie in the grave, whom you remember no more: and they are cut off from your hand. You have laid me in the lowest pit, in darkness, and in the deeps. Your wrath lies hard upon me, and you've afflicted me with all the waves. You have put away my acquaintance far from me; you have made me an abomination unto them: I am shut up, and I cannot come forth. My eye mourns by reason of the affliction: LORD, I have called daily upon thee, I have stretched out my hands unto you. Will you show wonders to the dead? shall the dead arise and praise thee? Shall your lovingkindness be declared in the grave? or your faithfulness in destruction? Shall your wonders be known in the dark? and thy righteousness in the land of forgetfulness? But unto thee have I cried, O LORD; and in the morning shall my prayer prevent thee. LORD, why do you cast off my soul? why do you hide your face from me? I am afflicted, I'm ready to die from my youth up: and while I suffer your terrors I am distracted. Your fierce wrath goes over me; your terrors have cut me off. They came round about me daily like water; they encircled me all about together. Lover and friend have you put far from me, and my acquaintance into darkness ( Psalms 88:1-18 ).

Not even a glimmer of hope. Most of the psalms that start out like this at the last it says, "But I know, Lord, that You will deliver Your servant, you know. And those that call upon Thee," and all. And usually the last verse, even in some of these dismal psalms, there's a little light at the end of the tunnel, but not here. This thing starts in the dark and ends in the dark. It just he's down and he's not going to come out of it during this psalm. It's just one of complete... it's a total downer. So you might just inscribe that one, "the total downer."

But you come out into the next psalm and you're singing. "

Dr. Constable's Expository Notes

Psalms 88

This is one of the saddest of the psalms. One writer called it the "darkest corner of the Psalter." [Note: R. E. O. White, "Psalms," in the Evangelical Commentary on the Bible, p. 388.] It is an individual lament. It relates the prayer of a person who suffered intensely over a long time yet continued to trust in the Lord.

"Psalms 88 is an embarrassment to conventional faith. It is the cry of a believer (who sounds like Job) whose life has gone awry, who desperately seeks contact with Yahweh, but who is unable to evoke a response from God. This is indeed ’the dark night of the soul,’ when the troubled person must be and must stay in the darkness of abandonment, utterly alone." [Note: Brueggemann, p. 78.]

Heman was a wise man who was a singer in David’s service and a contemporary of Asaph and Ethan (1 Kings 4:31; 1 Chronicles 15:19; 1 Chronicles 16:41-42; 1 Chronicles 25:1; 1 Chronicles 25:6). The sons of Korah arranged and or sang this psalm.

"The emotions and suffering expressed by the psalmist are close in spirit to those of Psalms 22. In the tradition of the church, these psalms were linked together in the Scripture reading on Good Friday." [Note: VanGemeren, p. 564.]

Dr. Constable's Expository Notes

2. The sufferer’s prayer 88:9b-12

Even though Heman had prayed for relief and restoration every day, God had not delivered him. He asked for mercy by posing rhetorical questions, all of which expect a negative answer. If the writer died, he could no longer praise the Lord in the land of the living. What he said does not contradict revelation concerning conscious existence after death. It simply reflects Heman’s desire to praise God this side of the grave. [Note: See the discussion of Sheol, the grave, and death in the Psalms in VanGemeren, pp. 569-73.]

Gill's Exposition of the Whole Bible

Shall thy wonders be known in the dark?.... A description of the grave again; see Job 10:21, The sense may be, should he continue in the dark and silent grave, how would the wonders of the grace of God, of electing, redeeming, justifying, pardoning, and adopting grace, be made known; the wonders of Christ's person and offices, and the wondrous things, and doctrines of the Gospel, relating thereunto? as the glory of these would be eclipsed, there would be none to publish them:

and thy righteousness in the land of forgetfulness? the grave, where the dead lie, who, having lost all sense of things, forget what were done in this world, and they themselves are quickly forgotten by the living; and had Christ continued in this state, and had not risen again to our justification, how would his justifying righteousness have been revealed, as it is from faith to faith in the Gospel, which is therefore called the word and ministration of righteousness?

Henry's Complete Commentary on the Bible

      10 Wilt thou show wonders to the dead? shall the dead arise and praise thee? Selah.   11 Shall thy lovingkindness be declared in the grave? or thy faithfulness in destruction?   12 Shall thy wonders be known in the dark? and thy righteousness in the land of forgetfulness?   13 But unto thee have I cried, O LORD; and in the morning shall my prayer prevent thee.   14 LORD, why castest thou off my soul? why hidest thou thy face from me?   15 I am afflicted and ready to die from my youth up: while I suffer thy terrors I am distracted.   16 Thy fierce wrath goeth over me; thy terrors have cut me off.   17 They came round about me daily like water; they compassed me about together.   18 Lover and friend hast thou put far from me, and mine acquaintance into darkness.

      In these verses,

      I. The psalmist expostulates with God concerning the present deplorable condition he was in (Psalms 88:10-12; Psalms 88:10-12): "Wilt thou do a miraculous work to the dead, and raise them to life again? Shall those that are dead and buried rise up to praise thee? No; they leave it to their children to rise up in their room to praise God; none expects that they should do it; and wherefore should they rise, wherefore should they live, but to praise God? The life we are born to at first, and the life we hope to rise to at last, must thus be spent. But shall thy lovingkindness to thy people be declared in the grave, either by those or to those that lie buried there? And thy faithfulness to thy promise, shall that be told in destruction? shall thy wonders be wrought in the dark, or known there, and thy righteousness in the grave, which is the land of forgetfulness, where men remember nothing, nor are themselves remembered? Departed souls may indeed know God's wonders and declare his faithfulness, justice, and lovingkindness; but deceased bodies cannot; they can neither receive God's favours in comfort nor return them in praise." Now we will not suppose these expostulations to be the language of despair, as if he thought God could not help him or would not, much less do they imply any disbelief of the resurrection of the dead at the last day; but he thus pleads with God for speedy relief: "Lord, thou art good, thou art faithful, thou art righteous; these attributes of thine will be made known in my deliverance, but, if it be not hastened, it will come too late; for I shall be dead and past relief, dead and not capable of receiving any comfort, very shortly." Job often pleaded thus, Job 7:8; Job 10:21.

      II. He resolves to continue instant in prayer, and the more so because the deliverance was deferred (Psalms 88:13; Psalms 88:13): "Unto thee have I cried many a time, and found comfort in so doing, and therefore I will continue to do so; in the morning shall my prayer prevent thee." Note, Though our prayers be not answered immediately, yet we must not therefore give over praying, because the vision is for an appointed time, and at the end it shall speak and not lie. God delays the answer in order that he may try our patience and perseverance in prayer. He resolves to seek God early, in the morning, when his spirits were lively, and before the business of the day began to crowd in--in the morning, after he had been tossed with cares, and sorrowful thoughts in the silence and solitude of the night; but how could he say, My prayer shall prevent thee? Not as if he could wake sooner to pray than God to hear and answer; for he neither slumbers nor sleeps; but it intimates that he would be up earlier than ordinary to pray, would prevent (that is, go before) his usual hour of prayer. The greater our afflictions are the more solicitous and serious we should be in prayer. "My prayer shall present itself before thee, and be betimes with thee, and shall not stay for the encouragement of the beginning of mercy, but reach towards it with faith and expectation even before the day dawns." God often prevents our prayers and expectations with his mercies; let us prevent his mercies with our prayers and expectations.

      III. He sets down what he will say to God in prayer. 1. He will humbly reason with God concerning the abject afflicted condition he was now in (Psalms 88:14; Psalms 88:14): "Lord, why castest thou off my soul? What is it that provokes thee to treat me as one abandoned? Show me wherefore thou contendest with me." He speaks it with wonder that God should cast off an old servant, should cast off one that was resolved not to cast him off: "No wonder men cast me off; but, Lord, why dost thou, whose gifts and callings are without repentance? Why hidest thou thy face, as one angry at me, that either hast no favour for me or wilt not let me know that thou hast?" Nothing grieves a child of God so much as God's hiding his face from him, nor is there any thing he so much dreads as God's casting off his soul. If the sun be clouded, that darkens the earth; but if the sun should abandon the earth, and quite cast it off, what a dungeon would it be! 2. He will humbly repeat the same complaints he had before made, until God have mercy on him. Two things he represents to God as his grievances:-- (1.) That God was a terror to him: I suffer thy terrors,Psalms 88:15; Psalms 88:15. He had continual frightful apprehensions of the wrath of God against him for his sins and the consequences of that wrath. It terrified him to think of God, of falling into his hands and appearing before him to receive his doom from him. He perspired and trembled at the apprehension of God's displeasure against him, and the terror of his majesty. Note, Even those that are designed for God's favours may yet, for a time, suffer his terrors. The spirit of adoption is first a spirit of bondage to fear. Poor Job complained of the terrors of God setting themselves in array against him,Job 6:4. The psalmist here explains himself, and tells us what he means by God's terrors, even his fierce wrath. Let us see what dreadful impressions those terrors made upon him, and how deeply they wounded him. [1.] They had almost taken away his life: "I am so afflicted with them that I am ready to die, and" (as the word is) "to give up the ghost. Thy terrors have cut me off," Psalms 88:16; Psalms 88:16. What is hell, that eternal excision, by which damned sinners are for ever cut off from God and all happiness, but God's terrors fastening and preying upon their guilty consciences? [2.] They had almost taken away the use of his reason: When I suffer thy terrors I am distracted. This sad effect the terrors of the Lord have had upon many, and upon some good men, who have thereby been put quite out of the possession of their own souls, a most piteous case, and which ought to be looked upon with great compassion. [3.] This had continued long: From my youth up I suffer thy terrors. He had been from his childhood afflicted with melancholy, and trained up in sorrow under the discipline of that school. If we begin our days with trouble, and the days of our mourning have been prolonged a great while, let us not think it strange, but let tribulation work patience. It is observable the Heman, who became eminently wise and good, was afflicted and ready to die, and suffered God's terrors, from his youth up. Thus many have found it was good for them to bear the yoke in their youth, that sorrow has been much better for them than laughter would have been, and that being much afflicted, and often ready to die, when they were young, they have, by the grace of God, got such an habitual seriousness and weanedness from the world as have been of great use to them all their days. Sometimes those whom God designs for eminent services are prepared for them by exercises of this kind. [4.] His affliction was now extreme, and worse than ever. God's terrors now came round about him, so that from all sides he was assaulted with variety of troubles, and he had no comfortable gale from any point of the compass. They broke in upon him together like an inundation of water; and this daily, and all the day; so that he had no rest, no respite, not the lest breathing-time, no lucid intervals, nor any gleam of hope. Such was the calamitous state of a very wise and good man; he was so surrounded with terrors that he could find no place of shelter, nor lie any where under the wind. (2.) That no friend he had in the world was a comfort to him (Psalms 88:18; Psalms 88:18): Lover and friend hast thou put far from me; some are dead, others at a distance, and perhaps many unkind. Next to the comforts of religion are those of friendship and society; therefore to be friendless is (as to this life) almost to be comfortless; and to those who have had friends, but have lost them, the calamity is the more grievous. With this the psalmist here closes his complaint, as if this were that which completed his woe and gave the finishing stroke to the melancholy piece. If our friends are put far from us by scattering providences, nay, if by death our acquaintance are removed into darkness, we have reason to look upon it as a sore affliction, but must acknowledge and submit to the hand of God in it.