But not only does the deliverance link the present with the past, but it flings a steady light into the future. "God shall establish her for ever." The city is truly "the eternal city," because God dwells in it. The psalmist was thinking of the duration of the actual Jerusalem, the imperfect embodiment of a great idea. But whatever may be its fate, the heart of his confidence is no false vision; for God's city will outlast the world. Like the "maiden fortresses," of which there is one in almost every land, fondly believed never to have been taken by enemies, that city is inexpugnable, and the confident answer to every threatening assailant is, "The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee." "God will establish her for ever." The pledges of that stability are the deliverances of the past and present.
The third part (vv. 9-14) deals with the praise and trust of the inhabitants of Zion. Deliverance leads to thankful meditation on the loving-kindness which it so signally displayed, and the ransomed people first gather in the Temple, which was the scene of God's manifestation of His grace, and therefore is the fitting place for them to ponder it. The world-wide consequences of the great act of loving-kindness almost shut out of sight for the moment its bearing on the worshippers. It is a lofty height to which the song climbs, when it regards national deliverance chiefly as an occasion for wider diffusion of God's praise. His "name" is the manifestation of His character in act. The psalmist is sure that wherever that character is declared praise will follow, because he is sure that that character is perfectly and purely good, and that God cannot act but in such a way as to magnify Himself. That great sea will cast up nothing but pearls. The words carry also a lesson for recipients of Divine loving-kindness, teaching them that they misapprehend the purpose of their blessings, if they confine these to their own well-being and lose sight of the higher object--that men may learn to know and love Him. But the deliverance not only produces grateful meditation and widespread praise; it sets the mother city and her daughter villages astir, like Miriam and her maidens, with timbrel and dance, and ringing songs which celebrate "Thy judgments," terrible as they were. That dead host was an awful sight, and hymns of praise seem heartless for its dirge. But it is not savage glee nor fierce hatred which underlies the psalmist's summons, and still less is it selfish joy. "Thy judgments" are to be hymned when they smite some giant evil; and when systems and their upholders that array themselves against God are drowned in some Red Sea, it is fitting that on its banks should echo, "Sing ye to Jehovah, for He hath triumphed gloriously."
The close of this part may be slightly separated from vv. 9-11. The citizens who have been cooped up by the siege are bidden to come forth, and, free from fear, to compass the city without, and pass between its palaces within, and so see how untouched they are. The towers and bulwark or rampart remain unharmed, with not a stone smitten from its place. Within, the palaces stand without a trace of damage to their beauty. Whatever perishes in any assaults, that which is of God will abide; and, after all musterings of the enemy, the uncaptured walls will rise in undiminished strength, and the fair palaces which they guard glitter in untarnished splendour. And this complete exemption from harm is to be told to the generation following, that they may learn what a God this God is, and how safely and well He will guide all generations.
The last word in the Hebrew text, which the A.V. and R.V. render "even unto death," can scarcely have that meaning. Many attempts have been made to find a signification appropriate to the close of such a triumphal hymn as this, but the simplest and most probable course is to regard the words as a musical note, which is either attached abnormally to the close of the psalm, or has strayed hither from the superscription of Psalm xlix. It is found in the superscription of Psalm ix. ("Al-Muth") as a musical direction, and has in all likelihood the same meaning here. If it is removed, the psalm ends abruptly, but a slight transposition of words and change of the main division of the verse remove that difficulty by bringing "for ever and aye" from the first half. The change improves both halves, laying the stress of the first exclusively on the thought that this God is such a God (or, by another rendering, "is here," _i.e._, in the city), without bringing in reference to the eternity of His protection, and completing the second half worthily, with the thought of His eternal guidance of the people among whom He dwells.