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In death there is no remembrance of thee - Man is to glorify thee on earth. The end for which he was born cannot be accomplished in the grave; heal my body, and heal my soul, that I may be rendered capable of loving and serving thee here below. A dead body in the grave can do no good to men, nor bring any glory to thy name!

For in death - In the state of the dead; in the grave.

There is no remembrance of thee - They who are dead do not remember thee or think of thee. The “ground” of this appeal is, that it was regarded by the psalmist as a “desirable” thing to remember God and to praise him, and that this could not be done by one who was dead. He prayed, therefore, that God would spare his life, and restore him to health, that he might praise him in the land of the living. A sentiment similar to this occurs in Psalm 30:9, “What profit is there in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth?” So also Psalm 88:11, “Shall thy loving-kindness be declared in the grave? or thy faithfulness in destruction?” So also in Isaiah 38:18, in the language of Hezekiah, “The grave cannot praise thee; death cannot celebrate thee; they that go down into the pit cannot hope for thy truth.” See the notes at that passage. A similar sentiment also is found in Job 10:21-22. See the notes at that passage. In regard to the meaning of this it may be remarked

(a) that it is to be admitted that there was among the ancient saints much less light on the subject of the future state than there is with us, and that they often, in giving utterance to their feelings, seemed to speak as if all were dark beyond the grave.

(b) But, though they thus spoke in their sorrow and in their despondency, they also did, on other occasions, express their belief in a future state, and their expectation of happiness in a coming world (compare, for example, Psalm 16:10-11; Psalm 17:15).

(c) Does not their language in times of despondency and sickness express the feelings which “we” often have now, even with all the light which we possess, and all the hopes which we cherish? Are there not times in the lives of the pious, even though they have a strong prevailing hope of heaven, when the thoughts are fixed on the grave as a dark, gloomy, repulsive prison, and “so” fixed on it as to lose sight of the world beyond? And in such moments does not “life” seem as precious to us, and as desirable, as it did to David, to Hezekiah, or to Job?

In the grave - Hebrew, בשׁאול bishe'ôl “in Sheol.” For the meaning of the word, see Isaiah 5:14, note; Isaiah 14:9, note; Job 7:9, note. Its meaning here does not differ materially from the word “grave.”

Who shall give thee thanks? - Who shall “praise” thee? The idea is that “none” would then praise God. It was the land of “silence.” See Isaiah 38:18-19. This language implies that David “desired” to praise God, but that he could not hope to do it in the grave.

These verses speak the language of a heart truly humbled, of a broken and contrite spirit under great afflictions, sent to awaken conscience and mortify corruption. Sickness brought sin to his remembrance, and he looked upon it as a token of God's displeasure against him. The affliction of his body will be tolerable, if he has comfort in his soul. Christ's sorest complaint, in his sufferings, was of the trouble of his soul, and the want of his Father's smiles. Every page of Scripture proclaims the fact, that salvation is only of the Lord. Man is a sinner, his case can only be reached by mercy; and never is mercy more illustrious than in restoring backsliders. With good reason we may pray, that if it be the will of God, and he has any further work for us or our friends to do in this world, he will yet spare us or them to serve him. To depart and be with Christ is happiest for the saints; but for them to abide in the flesh is more profitable for the church.

When, in answer to his prayer, Hezekiah's life was prolonged fifteen years, the grateful king rendered to God a tribute of praise for His great mercy. In this song he tells the reason why he thus rejoices: “The grave cannot praise Thee, death cannot celebrate Thee: they that go down into the pit cannot hope for Thy truth. The living, the living, he shall praise Thee, as I do this day.” Isaiah 38:18, 19. Popular theology represents the righteous dead as in heaven, entered into bliss and praising God with an immortal tongue; but Hezekiah could see no such glorious prospect in death. With his words agrees the testimony of the psalmist: “In death there is no remembrance of Thee: in the grave who shall give Thee thanks?” “The dead praise not the Lord, neither any that go down into silence.” Psalm 6:5; 115:17. GC 546.1

Peter on the Day of Pentecost declared that the patriarch David “is both dead and buried, and his sepulcher is with us unto this day.” “For David is not ascended into the heavens.” Acts 2:29, 34. The fact that David remains in the grave until the resurrection proves that the righteous do not go to heaven at death. It is only through the resurrection, and by virtue of the fact that Christ has risen, that David can at last sit at the right hand of God. GC 546.2

And said Paul: “If the dead rise not, then is not Christ raised: and if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished.” 1 Corinthians 15:16-18. If for four thousand years the righteous had gone directly to heaven at death, how could Paul have said that if there is no resurrection, “they also which are fallen asleep in Christ are perished”? No resurrection would be necessary. GC 546.3

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