In the fourth pair of verses a slight emendation of the text is approved of by most critics. The last word of ver. 6 is the pronoun "they," which, though possible in such a position, is awkward. If it is transferred to the beginning of ver. 7, and it is further supposed that "are perished" has dropped out, as might easily be the case, from the verb having just occurred in the singular, a staking antithesis is gained: "They perish, but Jehovah shall sit," etc. Further, the pair of verses then begins with the fifth letter; and the only irregularity in the acrostic arrangement till ver. 19 is the omission of the fourth letter: Daleth. A very significant change in tenses takes place at this point. Hitherto the verbs have been perfects, implying a finished act; that is to say, hitherto the psalm has been dealing with facts of recent but completed experience. Now the verbs change to imperfects or futures, and continue so till ver. 12; that is to say, "experience doth attain to something of prophetic strain," and passes into confidence for the future. That confidence is cast in the mould supplied by the deliverance on which it is founded. The smaller act of judgment, which maintained the psalmist's cause, expands into a world-wide judgment in righteousness, for which the preparations are already made. "He hath prepared His throne for judgment" is the only perfect in the series. This is the true point of view from which to regard the less comprehensive acts of judgment thinly sown through history, when God has arisen to smite some hoary iniquity or some godless conqueror. Such acts are premonitions of the future, and every "day of the Lord" is a miniature of that final _dies iræ_. The psalmist probably was rather thinking of other acts of judgment which would free him and his people from hostile nations, but his hope was built on the great truth that all such acts are prophecies of others like them, and it is a legitimate extension of the same principle to view them all in relation to the last and greatest of the series.
The fifth pair (Vav stanza, vv. 9, 10) turns to the glad contemplation of the purpose of all the pomp and terror of the judgment thus hoped for. The Judge is seated on high, and His elevation makes a "lofty stronghold" for the crushed or downtrodden.
The rare word rendered "extremity" in ver. 9 occurs only here and in x. 1. It means a cutting off, _i.e._, of hope of deliverance. The notion of distress intensified to despair is conveyed. God's judgments show that even in such extremity He is an inexpugnable defence, like some hill fortress, inaccessible to any foe. A further result of judgment is the (growing) trust of devout souls (ver. 10). To "know Thy name" is here equivalent to learning God's character as made known by His acts, especially by the judgments anticipated. For such knowledge some measure of devout trust is required, but further knowledge deepens trust. The best teacher of faith is experience; and, on the other hand, the condition of such experience is faith. The action of knowledge and of trust is reciprocal. That trust is reinforced by the renewed evidence, afforded by the judgments, that Jehovah does not desert them that seek Him. To "seek Him" is to long for Him, to look for His help in trouble, to turn with desire and obedience to Him in daily life; and anything is possible rather than that He should not disclose and give Himself to such search. Trust and seeking, fruition and desire, the repose of the soul on God and its longing after God, are inseparable. They are but varying aspects of the one thing. When a finite spirit cleaves to the infinite God, there must be longing as an element in all possession and possession as an element in all longing; and both will be fed by contemplation of the self-revealing acts which are the syllables of His name.