There is nothing to discredit the Davidic authorship. The singer's enemies are "nations," and the destruction of these foreign foes is equivalent to "maintaining his cause." That would be language natural in the mouth of a king, and there were foreign wars enough in David's reign to supply appropriate occasions for such a song. The psalm falls into two parts, vv. 1-12 and 13 to end, of which the second substantially repeats the main thoughts of the first, but with a significant difference. In the first part the sequence is praise and its occasion (Aleph and Beth verses, 1-4), triumphant recounting of accomplished judgment (Gimel verses, 5, 6), confident expectation of future wider judgment (amended He and Vav pairs, vv. 7-10), and a final call to praise (vii. 12). Thus set, as it were, in a circlet of praise, are experience of past and consequent confidence of future deliverance. The second part gives the same order, only, instead of praise, it has prayer for its beginning and end, the two central portions remaining the same as in part I. The Cheth pair (vv. 13, 14) is prayer, the deliverance not being perfected, though some foes have fallen; the past act of accomplished judgment is again celebrated in the Teth pair (vv. 15, 16), followed, as before, by the triumphant confidence of future complete crushing of enemies (Yod strain, vv. 17, 18); and all closes with prayer (Qoph pair, vv. 19, 20). Thus the same thoughts are twice dwelt on; and the different use made of them is the explanation of the repetition, which strikes a cursory reader as needless. The diamond is turned a little in the hand, and a differently tinted beam flashes from its facet.
In the first pair of verses, the song rushes out like some river breaking through a dam and flashing as it hurries on its course. Each short clause begins with Aleph; each makes the same fervid resolve. Wholehearted praise is sincere, and all the singer's being is fused into it. "All Thy marvellous works" include the great deliverances of the past, with which a living sense of God's working associates those of the present, as one in character and source. To-day is as full of God to this man as the sacred yesterdays of national history, and his deliverances as wonderful as those of old. But high above the joy in God's work is the joy in Himself to which it leads, and "Thy name, O thou Most High," is the ground of all pure delight and the theme of all worthy praise.
The second stanza (Beth, vv. 3, 4) is best taken as giving the ground of praise. Render in close connection with preceding "_because_ mine enemies turn back; they stumble and perish at [or from] Thy presence." God's face blazes out on the foe, and they turn and flee from the field, but in their flight they stumble, and, like fugitives, once fallen can rise no more. The underlying picture is of a battle-field and a disastrous rout. It is God's coming into action that scatters the enemy, as ver. 4 tells by its "for." When He took His seat on the throne (of judgment rather than of royalty), they fled; and that act of assuming judicial activity was the maintaining of the psalmist's cause.
The third pair of verses (Gimel, 5, 6) dwells on the grand picture of judgment, and specifies for the first time the enemies as "the nations" or "heathen," thus showing that the psalmist is not a private individual, and probably implying that the whole psalm is a hymn of victory, in which the heat of battle still glows, but which writes no name on the trophy but that of God. The metaphor of a judgment-seat is exchanged for a triumphant description of the destructions fallen on the land of the enemy, in all which God alone is recognised as the actor. "Thou hast rebuked"; and just as His creative word was all-powerful, so His destructive word sweeps its objects into nothingness. There is a grand and solemn sequence in that "Thou hast rebuked; ... Thou hast destroyed." His breath has made; His breath can unmake. In ver. 6 the rendering to be preferred is substantially that of the R.V.: "The enemy are ended, [they are] ruins for ever, and cities hast Thou rooted out; perished is their memory." To take "enemy" as a vocative breaks the continuity of the address to God, and brings in an irrelevant reference to the former conquests of the foe ("Thou hast destroyed cities") which is much more forcible if regarded as descriptive of God's destruction of his cities. "Their memory" refers to the enemy, not to the cities. Utter, perpetual ruin, so complete that the very name is forgotten, has fallen on the foe.