Psalms 88

1 intellectus Aethan Ezraitae
2 misericordias Domini in aeternum cantabo in generationem et generationem adnuntiabo veritatem tuam in ore meo
3 quoniam dixisti in aeternum misericordia aedificabitur in caelis praeparabitur veritas tua *in eis;
4 disposui testamentum electis meis iuravi David servo meo
5 usque in aeternum praeparabo semen tuum et aedificabo in generationem et generationem sedem tuam diapsalma
6 confitebuntur caeli mirabilia tua Domine etenim veritatem tuam in ecclesia sanctorum
7 quoniam quis in nubibus aequabitur Domino similis erit Domino in filiis Dei
8 Deus qui glorificatur in consilio sanctorum magnus et horrendus super omnes qui in circuitu eius sunt
9 Domine Deus virtutum quis similis tibi potens es Domine et veritas tua in circuitu tuo
10 tu dominaris potestatis maris motum autem fluctuum eius tu mitigas
11 tu humiliasti sicut vulneratum superbum in brachio virtutis tuae dispersisti inimicos tuos
12 tui sunt caeli et tua est terra orbem terrae et plenitudinem eius tu fundasti
13 aquilonem et mare tu creasti Thabor et Hermon in nomine tuo exultabunt
14 tuum brachium cum potentia firmetur manus tua et exaltetur dextera tua
15 iustitia et iudicium praeparatio sedis tuae misericordia et veritas praecedent faciem tuam
16 beatus populus qui scit iubilationem Domine in lumine vultus tui ambulabunt
17 et in nomine tuo exultabunt tota die et in iustitia tua exaltabuntur
18 quoniam gloria virtutis eorum tu es et in beneplacito tuo exaltabitur cornu nostrum
19 quia Domini est adsumptio *nostra; et Sancti Israhel regis nostri
20 tunc locutus es in visione sanctis tuis et dixisti posui adiutorium in potentem exaltavi electum de plebe mea
21 inveni David servum meum in oleo sancto meo linui eum
22 manus enim mea auxiliabitur ei et brachium meum confirmabit eum
23 nihil proficiet inimicus in eo et filius iniquitatis non adponet nocere eum
24 et concidam a facie ipsius inimicos eius et odientes eum in fugam convertam
25 et veritas mea et misericordia mea cum ipso et in nomine meo exaltabitur cornu eius
26 et ponam in mari manum eius et in fluminibus dexteram eius
27 ipse invocabit me pater meus es tu Deus meus et susceptor salutis meae
28 et ego primogenitum ponam illum excelsum prae regibus terrae
29 in aeternum servabo illi misericordiam meam et testamentum meum fidele ipsi
30 et ponam in saeculum saeculi semen eius et thronum eius sicut dies caeli
31 si dereliquerint filii eius legem meam et in iudiciis meis non ambulaverint
32 si iustitias meas profanaverint et mandata mea non custodierint
33 visitabo in virga iniquitates eorum et in verberibus peccata eorum
34 misericordiam autem meam non dispergam ab eo neque nocebo in veritate mea
35 neque profanabo testamentum meum et quae procedunt de labiis meis non faciam irrita
36 semel iuravi in sancto meo si David mentiar
37 semen eius in aeternum manebit
38 et thronus eius sicut sol in conspectu meo et sicut luna perfecta in aeternum et testis in caelo fidelis diapsalma
39 tu vero reppulisti et despexisti distulisti christum tuum
40 evertisti testamentum servi tui profanasti in terram sanctuarium eius
41 destruxisti omnes sepes eius posuisti firmamenta eius formidinem
42 diripuerunt eum omnes transeuntes viam factus est obprobrium vicinis suis
43 exaltasti dexteram deprimentium eum laetificasti omnes inimicos eius
44 avertisti adiutorium gladii eius et non es auxiliatus ei in bello
45 destruxisti eum a mundatione sedem eius in terram conlisisti
46 minorasti dies temporis eius perfudisti eum confusione diapsalma
47 usquequo Domine avertis in finem exardescet sicut ignis ira tua
48 memorare quae mea substantia numquid enim vane constituisti omnes filios hominum
49 quis est homo qui vivet et non videbit mortem eruet animam suam de manu inferi diapsalma
50 ubi sunt misericordiae tuae antiquae Domine sicut iurasti David in veritate tua
51 memor esto Domine obprobrii servorum tuorum quod continui in sinu meo multarum gentium
52 quod exprobraverunt inimici tui Domine quod exprobraverunt commutationem christi tui
53 benedictus Dominus in aeternum fiat fiat

Images for Psalms 88

Psalms 88 Commentary

Chapter 88

The psalmist pours out his soul to God in lamentation. (1-9) He wrestles by faith, in his prayer to God for comfort. (10-18)

Verses 1-9 The first words of the psalmist are the only words of comfort and support in this psalm. Thus greatly may good men be afflicted, and such dismal thoughts may they have about their afflictions, and such dark conclusion may they make about their end, through the power of melancholy and the weakness of faith. He complained most of God's displeasure. Even the children of God's love may sometimes think themselves children of wrath and no outward trouble can be so hard upon them as that. Probably the psalmist described his own case, yet he leads to Christ. Thus are we called to look unto Jesus, wounded and bruised for our iniquities. But the wrath of God poured the greatest bitterness into his cup. This weighed him down into darkness and the deep.

Verses 10-18 Departed souls may declare God's faithfulness, justice, and lovingkindness; but deceased bodies can neither receive God's favours in comfort, nor return them in praise. The psalmist resolved to continue in prayer, and the more so, because deliverance did not come speedily. Though our prayers are not soon answered, yet we must not give over praying. The greater our troubles, the more earnest and serious we should be in prayer. Nothing grieves a child of God so much as losing sight of 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 leave the earth, what a dungeon would it be! Even those designed for God's favours, may for a time suffer his terrors. See how deep those terrors wounded the psalmist. If friends are put far from us by providences, or death, we have reason to look upon it as affliction. Such was the calamitous state of a good man. But the pleas here used were peculiarly suited to Christ. And we are not to think that the holy Jesus suffered for us only at Gethsemane and on Calvary. His whole life was labour and sorrow; he was afflicted as never man was, from his youth up. He was prepared for that death of which he tasted through life. No man could share in the sufferings by which other men were to be redeemed. All forsook him, and fled. Oftentimes, blessed Jesus, do we forsake thee; but do not forsake us, O take not thy Holy Spirit from us.

Chapter Summary


\\<>\\. Of the word "maalath", \\see Gill on "Ps 53:1"\\. "Leannoth" signifies "to answer". Perhaps this song was to be sung alternately, or by responses. Both words are thought by some, as Aben Ezra, to be the beginning of a song, to the tune of which this was set; and by others a musical instrument, on which it was sung; a hollow one, as the word "maalath" seems to signify, a wind instrument: others are of opinion that they intend the subject matter of the psalm, and render them, "concerning the disease to afflict", or "the afflicting disease" {a}; either a bodily one, which threatened with death, under which the psalmist now was; or a soul disorder, being under desertions, and a sense of divine wrath, which were very afflicting. The psalm is called "Maschil", which may be translated "causing to understand"; it being instructive to persons in a like case to apply to God, as he did; and if it respects Christ, it teaches many things concerning him, his sorrows and his sufferings: the author of it is said to be Heman the Ezrahite; the Targum calls him Heman the native, and the Septuagint render it Heman the Israelite, and Arama says this is Abraham. There were two of this name, one the son of Zerah, the son of Judah, and so might be called the Zerahite, and with the addition of a letter the Ezrahite; he is mentioned along with others as famous for wisdom, 1Ch 2:6, 1Ki 4:31, but this man seems to be too early to be the penman of this psalm: though Dr. Lightfoot {b} is of opinion that this psalm was penned by this Heman many years before the birth of Moses; which and the following psalm are the oldest pieces of writing the world has to show, being written by two men who felt and groaned under the bondage and affliction of Egypt, which Heman here deplores, and therefore entitles his elegy "Maalath Leannoth, concerning sickness by affliction"; and accordingly he and his brethren are called the sons of Mahali, 1Ki 4:31. There was another Heman, who was both a singer in David's time, and the king's seer, who seems most likely to be the person, \1Ch 6:33 15:17,19 25:1,5\, he was when he wrote this psalm under sore temptations, desertions, and dejections, though not in downright despair; there is but one comfortable clause in it, and that is the first of it; many interpreters, both ancient and modern, think he is to be considered throughout as a type of Christ, with whom everything in it more exactly agrees than with anyone man else. The Targum, Jarchi, and Kimchi, interpret it of the people of Israel in captivity; and so the Syriac version entitles it, ``concerning the people that were in Babylon;'' but a single person only is designed throughout. Spinosa {c} affirms, from the testimony of Philo the Jew, that this psalm was published when King Jehoiachin was a prisoner in Babylon, and the following psalm when he was released: but this is not to be found in the true Philo, but in Pseudo-Philo {d}.

Psalms 88 Commentaries

The Latin Vulgate is in the public domain.