7 Though I walk in the midst of trouble, you will revive me. You will stretch forth your hand against the wrath of my enemies. Your right hand will save me.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Should I walk in the midst of trouble, etc. Here David declares the sense in which he looked flint God would act the part of his preserver -- by giving him life from the dead, were that necessary. The passage is well deserving our attention for by nature we are so delicately averse to suffering as to wish that we might all live safely beyond shot of its arrows, and shrink from close contact with the fear of death, as something altogether intolerable. On the slightest approach of danger we are immoderately afraid, as if our emergencies precluded the hope of Divine deliverance. This is faith's true office, to see life in the midst of death, and to trust the mercy of God -- not as that which will procure us universal exemption from evil, but as that which will quicken us in the midst of death every moment of our lives; for God humbles his children under various trials, that his defense of them may be the more remarkable, and that he may show himself to be their deliverer, as well as their preserver. In the world believers are constantly exposed to enemies, and David asserts, that he will be safe under God's protection from all their machinations. He declares his hope of life to lie in this, that the hand of God was stretched out for his help, that hand which he knew to be invincible, and victorious over every foe. And from all this we are taught, that it is God's method to exercise his children with a continual conflict, that, having one foot as it were in the grave, they may flee with alarm to hide themselves under his wings, where they malt abide in peace. Some translate the particle 'ph, aph, also, instead of anger, reading -- thou wilt also extend over mine; enemies, etc. But I have followed the more commonly received sense, as both fuller and more natural.
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.
Though I walk in the midst of trouble - I have had such experience of thy mercy, that let me fall into whatsoever trouble I may, yet I will trust in thee. Thou wilt quicken me, though I were ready to die; and thou wilt deliver me from the wrath of my enemies.
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.
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 Psalm 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 Psalm 30:4; Psalm 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 Psalm 139:10 and other passages, and not (for why should it be supposed to be this?) accus. instrumenti (vid., Psalm 60:7). In Psalm 138:8 יגמר is intended just as in Psalm 57:3 : the word begun He will carry out, ἐπιτελεῖν (Philippians 1:6); and בּעדי (according to its meaning, properly: covering me) is the same as עלי in that passage (cf. Psalm 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., Psalm 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 Nehemiah 6:3. אל expresses a negation with a measure of inward excitement.
*More commentary available at chapter level.