Psalmen 88:13

He who complains thus without knowing any comfort, and yet without despairing, gathers himself up afresh for prayer. With ואני he contrasts himself with the dead who are separated from God's manifestation of love. Being still in life, although under wrath that apparently has no end, he strains every nerve to struggle through in prayer until he shall reach God's love. His complaints are petitions, for they are complaints that are poured forth before God. The destiny under which for a long time he has been more like one dying than living, reaches back even into his youth. מנּער (since נער is everywhere undeclined) is equivalent to מנּערי. The ἐξηπορήθην of the lxx is the right indicator for the understanding of the ἅπαξ λ.ε.γ. אפוּנה. Aben-Ezra and Kimchi derive it from פּן, like עלה from על, (Note: The derivation is not contrary to the genius of the language; the supplementing productive force of the language displayed in the liturgical poetry of the synagogue, also changes particles into verbs: vid., Zunz, Die synagogaie Poesie des Mittelalters, S. 421.) and assign to it the signification of dubitare. But it may be more safely explained after the Arabic words Arab. afana, afina, ma'fûn (root 'f, to urge forwards, push), in which the fundamental notion of driving back, narrowing and exhausting, is transferred to a weakening or weakness of the intellect. We might also compare פּנה, Arab. faniya, "to disappear, vanish, pass away;" but the ἐξηπορήθην of the lxx favours the kinship with that Arab. afina, infirma mente et consilii inops fuit, (Note: Abulwald also explains אפוּנה after the Arabic, but in a way that cannot be accepted, viz., "for a long time onwards," from the Arabic iffân (ibbân, iff, afaf, ifâf, taiffah), time, period - time conceived of in the onwa…

This psalm is a lamentation, one of the most melancholy of all the psalms; and it does not conclude, as usually the melancholy psalms do, with the least intimation of comfort or joy, but, from first to last, it is mourning and woe. It is not upon a public account that the psalmist here complains (here is no mention of the afflictions of the church), but only upon a personal account, especially trouble of mind, and the grief impressed upon his spirits both by his outward afflictions and by the remembrance of his sins and the fear of God's wrath. It is reckoned among the penitential psalms, and it is well when our fears are thus turned into the right channel, and we take occasion from our worldly grievances to sorrow after a godly sort. In this psalm we have, I. The great pressure of spirit that the psalmist was under (Psa 88:3-6). II. The wrath of God, which was the cause of that pressure (Psa 88:7, Psa 88:15-17). III. The wickedness of his friends (Psa 88:8, Psa 88:18). IV. The application he made to God by prayer (Psa 88:1, Psa 88:2, Psa 88:9, Psa 88:13). V. His humble expostulations and pleadings with God (Psa 88:10, Psa 88:12, Psa 88:14). Those who are in trouble of mind may sing this psalm feelingly; those that are not ought to sing it thankfully, blessing God that it is not their case. A song or psalm for the sons of Korah, to the chief musician upon Mahalath Leannoth, Maschil of Heman the Ezrahite.

88:13-17 In his third charge, the psalmist accuses the Lord of rejecting him. The force and apparent cruelty of the psalmist’s suffering overwhelm him.