Psalm 138:7
Though I walk in the middle of trouble, you will revive me: you shall stretch forth your hand against the wrath of my enemies, and your right hand shall save me.
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(7) This verse echoes Psalm 23:4; Psalm 30:3; Psalm 71:20.

Against the wrath.—Or perhaps, upon the wrath.

Psalm 138:7-8. Though I walk in the midst of trouble — That is, be compassed with dangers; thou wilt revive me — Thou wilt cheer my spirit and preserve my life. Thou shalt stretch forth thy hand — Put forth thy almighty power; against the wrath of mine enemies — To oppose and restrain their rage. The Lord will perfect that which concerneth me — Will finish that great work of my deliverance and advancement, which he hath undertaken, and carried on hitherto. Thy mercy endureth for ever — It is not inconstant and changeable, as men’s affections are, but everlasting. And this may be either produced as a proof of the foregoing assertion, The Lord will perfect, &c. — Or, as an argument to enforce the following petition. Forsake not — Do not withdraw thy presence from me, who am thy creature, but continue to support and save me. Or, leave not, or, do not desist from, or, cease to carry on, as תרŠ, rather signifies, the work, namely of my salvation, which is thus far advanced, not by any human help, but by thy power and providence. 138:6-8 Though the Lord is high, yet he has respect to every lowly, humbled sinner; but the proud and unbelieving will be banished far from his blissful presence. Divine consolations have enough in them to revive us, even when we walk in the midst of troubles. And God will save his own people that they may be revived by the Holy Spirit, the Giver of life and holiness. If we give to God the glory of his mercy, we may take to ourselves the comfort. This confidence will not do away, but quicken prayer. Whatever good there is in us, it is God works in us both to will and to do. The Lord will perfect the salvation of every true believer, and he will never forsake those whom he has created anew in Christ Jesus unto good works.Though I walk in the midst of trouble - Though I am in the low vale of sorrow, I shall not be overlooked or forgotten. This implies that the writer was then in trouble, and it expresses the conviction that whenever he should be in trouble God would remember him, and give him life and strength.

Thou wilt revive me - Thou wilt cause me to live; thou wilt give me life. Psalm 30:3. Compare the notes at Psalm 71:20. The meaning is, Thou wilt give me life - vigor - strength - to bear the trouble.

Thou shalt stretch forth thine hand - As one does when he is about to inflict a blow.

Against the wrath of mine enemies ... - In reference to all their attempts to destroy me. Thou wilt meet their wrath by thy power, and I shall be safe.

6, 7. On this general principle of God's government (Isa 2:11; 57:15; 66:2), he relies for God's favor in saving him, and overthrowing his enemies.

knoweth afar off—their ways and deserts (Ps 1:6).

Walk in the midst of trouble, i.e. be encompassed with dangers.

Thou wilt revive me; thou wilt cheer my spirit, and preserve my life.

Thou shalt stretch forth thine hand; put forth thy almighty power, to oppose and restrain their rage, and to save me from them, as it follows. Though I walk in the midst of trouble,.... Trouble attends the best of men; both outward and inward trouble, from sin, Satan, and the world; yea, they are in the midst of it, surrounded with it; and it is a way in which they walk through this world, and enter the kingdom of heaven; it is continued unto them; it is a long walk, and yet will have an end; see Psalm 23:4;

thou wilt revive me; preserve his life amidst all his troubles, support him under them, make him cheerful and fearless; revive his work of grace in him, quicken him to the lively exercise of grace, and fervent discharge of duty: this the Lord does by his gracious presence, by the discoveries of his love, and by the application of precious promises;

thou shalt stretch forth thine hand against the wrath of mine enemies; to stop and restrain it; which he can easily do, when most violent and outrageous, Psalm 76:10. Or, "against the nose of mine enemies" (w); strike them on the nose, as men do unruly horses to stop them: or give a slap on their face with the left hand, as Arama observes, the right being after mentioned;

and thy right hand shall save me; for that has saving strength in it, Psalm 20:6. This may be understood of Christ, who is not only the man of his right hand, but is the right hand of his righteousness; by whom he saves his people with a spiritual and eternal salvation, as well as with a temporal one, Isaiah 41:10.

(w) "super nasum inimicorum meorum", Montanus, Tigurine version; so Gussetius; "in faciem", Junius & Tremellius, Piscator.

Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me.
7. wilt revive me] Or, preserve me alive. Cp. Psalm 71:20; Psalm 119:25 &c.; Psalm 143:11.

thou shalt stretch forth thine hand] A common figure for the exertion of Divine power to help or punish. Cp. Psalm 144:7; Exodus 3:20; Exodus 9:15.

thy right hand &c.] Cp. Psalm 17:7; Psalm 139:10.

7, 8. Though fresh troubles may still await Israel, Jehovah will not fail to carry out His purposes for them.Verse 7. - Though I walk in the midst of trouble, thou wilt revive me (comp. Psalm 23:4). David "walked in the midst of trouble" during the greater part of his life. When the persecution of Saul was over, he had trouble from foreign enemies (2 Samuel 5-12.); when these were subdued, his domestic troubles began (2 Samuel 13-19; 1 Kings 5:53). God, however, from time to time "gave him a reviving." Thou shalt stretch forth thine hand against the wrath of mine enemies (comp. Psalm 3:7; Psalm 9:3-6; Psalm 18:14-17, etc.). What God had so often done for him, David is confident that he will do again. He will break the power of his enemies, and deliver him from their machinations. And thy right hand. The symbol of strength. Shall save me; or, "deliver me" (comp. Psalm 18:35; Psalm 60:5; Psalm 63:8; Psalm 108:6, etc.). The poet will give thanks to Him, whom he means without mentioning Him by name, for His mercy, i.e., His anticipating, condescending love, and for His truth, i.e., truthfulness and faithfulness, and more definitely for having magnified His promise (אמרה) above all His Name, i.e., that He has given a promise which infinitely surpasses everything by which He has hitherto established a name and memorial for Himself (על־כּל־שׁמך, with ō instead of ŏ, an anomaly that is noted by the Masora, vid., Baer's Psalterium, p. 133). If the promise by the mouth of Nathan (2 Samuel 7) is meant, then we may compare 2 Samuel 7:21. גּדל, גּדול, גּדלּה are repeated in that promise and its echo coming from the heart of David so frequently, that this הגדּלתּ seems like a hint pointing to that history, which is one of the most important crises in the history of salvation. The expression נגד אלהים also becomes intelligible from this history. Ewald renders it: "in the presence of God!" which is surely meant to say: in the holy place (De Wette, Olshausen). But "before God will I sing praise to Thee (O God!)" - what a jumble! The lxx renders ἐναντίον ἀγγέλων, which is in itself admissible and full of meaning,

(Note: Bellarmine: Scio me psallentem tibi ab angelis, qui tibi assistunt, videri et attendi et ideo ita considerate me geram in psallendo, ut qui intelligam, in quo theatro consistam.)

but without coherence in the context of the Psalm, and also is to be rejected because it is on the whole very questionable whether the Old Testament language uses אלהים thus, without anything further to define it, in the sense of "angels." It might be more readily rendered "in the presence of the gods," viz., of the gods of the peoples (Hengstenberg, Hupfeld, and Hitzig); but in order to be understood of gods which are only seemingly such, it would require some addition. Whereas אלהים can without any addition denote the magisterial possessors of the dignity that is the type of the divine, as follows from Psalm 82:1 (cf. Psalm 45:7) in spite of Knobel, Graf, and Hupfeld; and thus, too (cf. נגד מלכים in Psalm 119:46), we understand it here, with Rashi, Aben-Ezra, Kimchi, Falminius, Bucer, Clericus, and others. What is meant are "the great who are in the earth," 2 Samuel 7:9, with whom David, inasmuch as he became king from being a shepherd, is ranked, and above whom he has been lifted up by the promise of an eternal kingship. Before these earthly "gods" will David praise the God of the promise; they shall hear for their salutary confusion, for their willing rendering of homage, that God hath made him "the highest with respect to the kings of the earth" (Psalm 89:28).

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