Psalmen 138:7 Kommentar

It does not appear, nor is it material to enquire, upon what occasion David penned this psalm; but in it, I. He looks back with thankfulness upon the experiences he had had of God's goodness to him (Psa 138:1-3). II. He looks forward with comfort, in hopes, 1. That others would go on to praise God like him (Psa 138:4, Psa 138:5). 2. That God would go on to do good to him (Psa 138:6-8). In singing this psalm we must in like manner devote ourselves to God's praise and glory and repose ourselves in his power and goodness. A psalm of David.

INTRODUCTION TO PSALM 138 A Psalm of David. This psalm is generally thought to have been written by David upon his being advanced to the throne; on account of which he praises the Lord, who had supported him under many exercises, and had made good his promise to him, at least in part; and he firmly believed the accomplishment of the rest, that he would perfect what concerned him, Psa 138:8. It seems as if this psalm was composed between his being king over Judah and over all Israel. Though Theodoret understands the psalm as a thanksgiving of the Jews upon their return from Babylon, which David prophesied of. The Syriac version calls it a thanksgiving with a prophecy; as indeed it is a prophecy of the Messiah's kingdom, and of the calling of the Gentiles in the latter day, as appears from Psa 138:4.

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 Psa 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, Psa 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, Psa 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, Isa 41:10. (w) "super nasum inimicorum meorum", Montanus, Tigurine version; so Gussetius; "in faciem", Junius & Tremellius, Piscator.

"If I walk in the midst of tribulation, You shall revive me" [Psalm 138:7]. True it is: whatsoever tribulation you are in, confess, call on Him; He frees you, He revives you....Love the other life, and you shall see that this life is tribulation, whatever prosperity it shine with, whatever delights it abound and overflow with; since not yet have we that joy most safe and free from all temptation, which God reserves for us in the end, without doubt it is tribulation. Let us understand then what tribulation he means here too, brethren. Not as though he said, "If perchance there shall any tribulation have befallen me, You shall free me therefrom." But how says he? "If I walk," etc.; that is, otherwise You will not revive me, unless I walk in the midst of tribulation.

Maschil--(See on Psa 32:1, title). When he was in the cave--either of Adullam (Sa1 22:1), or En-gedi (Sa1 24:3). This does not mean that the Psalm was composed in the cave, but that the precarious mode of life, of which his refuge in caves was a striking illustration, occasioned the complaint, which constitutes the first part of the Psalm and furnishes the reason for the prayer with which it concludes, and which, as the prominent characteristic, gives its name. (Psa 142:1-7) with my voice--audibly, because earnestly.

Out of these experiences-so important for all mankind - of David, who has been exalted by passing through humiliation, there arise from him confident hopes concerning the future. The beginning of this strophe calls Psa 23:4 to mind. Though his way may lead through the midst of heart - oppressing trouble, Jahve will loose these bands of death and quicken him afresh (חיּה as in Psa 30:4; Psa 71:20, and frequently). Though his enemies may rage, Jahve will stretch forth His hand threateningly and tranquillizingly over their wrath, and His right hand will save him. ימינך is the subject according to Psa 139:10 and other passages, and not (for why should it be supposed to be this?) accus. instrumenti (vid., Psa 60:7). In Psa 138:8 יגמר is intended just as in Psa 57:3 : the word begun He will carry out, ἐπιτελεῖν (Phi 1:6); and בּעדי (according to its meaning, properly: covering me) is the same as עלי in that passage (cf. Psa 13:6; 142:8). The pledge of this completion is Jahve's everlasting mercy, which will not rest until the promise is become perfect truth and reality. Thus, therefore, He will not leave, forsake the works of His hands (vid., Psa 90:16.), i.e., as Hengstenberg correctly explains, everything that He has hitherto accomplished for David, from his deliverance out of the hands of Saul down to the bestowment of the promise - He will not let one of His works stand still, and least of all one that has been so gloriously begun. הרפּה (whence תּרף) signifies to slacken, to leave slack, i.e., leave uncarried out, to leave to itself, as in Neh 6:3. אל expresses a negation with a measure of inward excitement.