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Psalms

About this book
Psalm 88

1 A song, a psalm written by the Korahites, for the music director, according to the machalath-leannoth style; a well-written song by Heman the Ezrahite. O Lord God who delivers me, by day I cry out and at night I pray before you. 2 Listen to my prayer. Pay attention to my cry for help. 3 For my life is filled with troubles, and I am ready to enter Sheol. 4 They treat me like those who descend into the grave. I am like a helpless man, 5 adrift among the dead, like corpses lying in the grave whom you remember no more and who are cut off from your power. 6 You place me in the lowest regions of the Pit, in the dark places, in the watery depths. 7 Your anger bears down on me, and you overwhelm me with all your waves. (Selah) 8 You cause those who know me to keep their distance; you make me an appalling sight to them.⁠ I am trapped and cannot get free. 9 My eyes grow weak because of oppression. I call out to you, O Lord, all day long; I spread out my hands in prayer to you. 10 Do you accomplish amazing things for the dead? Do the departed spirits rise up and give you thanks? (Selah) 11 Is your loyal love proclaimed in the grave, or your faithfulness in the place of the dead?⁠ 12 Are your amazing deeds experienced in the dark region, or your deliverance in the land of oblivion?⁠ 13 As for me, I cry out to you, O Lord; in the morning my prayer confronts you. 14 O Lord, why do you reject me, and hide your face from me?23⁠ 15 I am oppressed and have been on the verge of death since my youth. I have been subjected to your horrors and am numb with pain. 16 Your anger overwhelms me; your terrors destroy me. 17 They surround me like water all day long; they join forces and encircle me. 18 You cause my friends and neighbors to keep their distance; those who know me leave me alone in the darkness.

Texts in conversation

Compare Psalm 88:14 and Job 13:24

Hebrew Bible

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Summary

Psalm 88 and Job 13 describe God as hidden when help is needed, capturing the weight of divine silence for those asking for justice. The similar language points to a tradition that treats God’s rule as unpredictable rather than fixed.

Passages

Psalm 88:14

Hebrew Bible
12 Are your amazing deeds experienced in the dark region, or your deliverance in the land of oblivion? 13 As for me, I cry out to you, O Lord; in the morning my prayer confronts you. 14 O Lord, why do you reject me, and hide your face from me?23 15 I am oppressed and have been on the verge of death since my youth. I have been subjected to your horrors and am numb with pain. 16 Your anger overwhelms me; your terrors destroy me.
600–201 BCE (scholarly estimate) Read in Psalms

Job 13:24

Hebrew Bible
22 Then call, and I will answer, or I will speak, and you respond to me. 23 How many are my iniquities and sins? Show me my transgression and my sin. 24 Why do you hide your face and regard me as your enemy? 25 Do you wish to torment a windblown leaf and chase after dry chaff? 26 For you write down bitter things against me and cause me to inherit the sins of my youth.
500–401 BCE (scholarly estimate) Read in Job

References

"... The biblical writers portray God as a righteous judge to whom the oppressed may turn in the expectation of finding the justice they seek. However, God is sovereign also in his manner of dispensing justice. It is this sovereignty that gives rise to so much of the perplexity expressed. If God is able to withhold punishment and show mercy, then God’s exercise of justice does not proceed according to a formula (Psalm 30:5; 85:1-3; 103:10). Seifrid observes that there are more than four times as many references to a “saving righteousness” in the Old Testament than to punitive divine justice; thus, there has been significant discussion as to whether God’s righteousness is to be seen as primarily relational, consistent with his saving purposes toward the elect, or norm based and retributive. This question cannot be explored in the present article, but it may be the case that a resolution is to be found in an understanding of the character of the new covenant (Jeremiah 31:31-33), with its congruence of covenantal relationship and heart-inscribed righteousness. Sometimes the involvement of God in the administration of justice is not in the foreground (Esther), which might lead us to assume that the writer accepted with equanimity the fact that God seems inactive, remote or hidden. More commonly, the distance of God compounds the distress factor, all the more perplexing because it seems out of character for God to be silent to his people’s pleas, or worse, actively hostile toward them (Job 13:24; 24:1; 34:29; Psalm 10:1; 13:1; 44:24; 69:17; 88:14; 102:2) ..."
Tremper Longman and Peter Enns, Dictionary of the Old Testament: Wisdom, Poetry & Writings (Inter-Varsity, 2008), 815.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Psalm 88:14 and Job 13:24

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