But now the tone changes into solemn warning against obstinate disregard of God's leading. It is usual to suppose that the psalmist still speaks, but surely "I will counsel thee, with mine eye upon thee," does not fit human lips. It is to be observed, too, that in ver. 8 a single person is addressed, who is most naturally taken to be the same as he who spoke his individual faith in ver. 7. In other words, the psalmist's confidence evokes a Divine response, and that brief interchange of clinging trust and answering promise stands in the midst of the appeal to men, which it scarcely interrupts. Ver. 9 may either be regarded as the continuance of the Divine voice, or perhaps better, as the resumption by the psalmist of his hortatory address. God's direction as to duty and protection in peril are both included in the promise of ver. 8. With His eye upon His servant, He will show him the way, and will keep him ever in sight as he travels on it. The beautiful meaning of the A.V., that God guides with a glance those who dwell near enough to Him to see His look, is scarcely contained in the words, though it is true that the sense of pardon binds men to Him in such sweet bonds that they are eager to catch the faintest indications of His will, and "His looks command, His lightest words are spells."
Vv. 9, 10, are a warning against brutish obstinacy. The former verse has difficulties in detail, but its drift is plain. It contrasts the gracious guidance which avails for those made docile by forgiveness and trust with the harsh constraint which must curb and coerce mulish natures. The only things which such understand are bits and bridles. They will not come near to God without such rough outward constraint, any more than an unbroken horse will approach a man unless dragged by a halter. That untamableness except by force is the reason why "many sorrows" must strike "the wicked." If these are here compared to "bit" and "bridle," they are meant to drive to God, and are therefore regarded as being such mercies as the obstinate are capable of receiving. Obedience extorted by force is no obedience, but approach to God compelled by sorrows that restrain unbridled licence of tempers and of sense is accepted as a real approach and then is purged into access with confidence. They who are at first driven are afterwards drawn, and taught to know no delight so great as that of coming and keeping near God.
The antithesis of "wicked" and "he that trusteth in Jehovah" is significant as teaching that faith is the true opposite of sinfulness. Not less full of meaning is the sequence of trust, righteousness, and uprightness of heart in vv. 10, 11. Faith leads to righteousness, and they are upright, not who have never fallen, but who have been raised from their fall by pardon. The psalmist had thought of himself as compassed with shouts of deliverance. Another circle is cast round him and all who, with him, trust Jehovah. A ring of mercies, like a fiery wall, surrounds the pardoned, faithful soul, without a break through which a real evil can creep. Therefore the encompassing songs of deliverance are continuous as the mercies which they hymn, and in the centre of that double circle the soul sits secure and thankful.
The psalm ends with a joyful summons to general joy. All share in the solitary soul's exultation. The depth of penitence measures the height of gladness. The breath that was spent in "roaring all the day long" is used for shouts of deliverance. Every tear sparkles like a diamond in the sunshine of pardon, and he who begins with the lowly cry for forgiveness will end with lofty songs of joy and be made, by God's guidance and Spirit, righteous and upright in heart.