The individual experience is resumed in vv. 10-14. The energetic reduplications strengthen the impression of multiplied attacks, corresponding with the facts of the Restoration period. The same impression is accentuated by the use in ver. 11_a_ of two forms of the same verb, and in ver. 12_a_ by the metaphor of a swarm of angry bees (Deut. i. 44). Numerous, venomous, swift, and hard to strike at as the enemies were, buzzing and stinging around, they were but insects after all, and a strong hand could crush them. The psalmist does not merely look to God to interpose for him, as in vv. 6, 7, but expects that God will give him power to conquer by the use of his own strengthened arm. We are not only objects of Divine protection, but organs of Divine power. Trusting in the revealed character of Jehovah, we shall find conquering energy flowing into us from Him, and the most fierce assaults will die out as quickly as a fire of dry thorn twigs, which sinks into ashes the sooner the more it crackles and blazes. Then the psalmist individualises the multitude of foes, just as the collective Israel is individualised, and brings assailants and assailed down to two antagonists, engaged in desperate duel. But a third Person intervenes. "Jehovah helped me" (ver. 13); as in old legends, the gods on their immortal steeds charged at the head of the hosts of their worshippers. Thus delivered, the singer breaks into the ancient strain, which had gone up on the shores of the sullen sea that rolled over Pharaoh's army, and is still true after centuries have intervened: "Jah is my strength and song, and He is become my salvation." Miriam sang it, the restored exiles sang it, tried and trustful men in every age have sung and will sing it, till there are no more foes; and then, by the shores of the sea of glass mingled with fire, the calm victors will lift again the undying "song of Moses and of the Lamb."
Vv. 15, 16, are probably best taken as sung by the chorus, generalising and giving voice to the emotions excited by the preceding verses. The same reiteration which characterised vv. 8, 9, reappears here. Two broad truths are built on the individual voice's autobiography: namely, that trust in Jehovah and consequent conformity to His law are never in vain, but always issue in joy; and that God's power, when put forth, always conquers. "The tents of the righteous" may possibly allude to the "tabernacles" constructed for the feast, at which the song was probably sung.
Vv. 17-19 belong to the individual voice. The procession has reached the Temple. Deeper thoughts than before now mark the retrospect of past trial and deliverance. Both are recognised to be from Jehovah. It is He who has corrected, severely indeed, but still "in measure, not to bring to nothing, but to make capable and recipient of fuller life." The enemy thrust sore, with intent to make Israel fall; but God's strokes are meant to make us stand the firmer. It is beautiful that all thought of human foes has faded away, and God only is seen in all the sorrow. But His chastisement has wider purposes than individual blessedness. It is intended to make its objects the heralds of His name to the world. Israel is beginning to lay to heart more earnestly its world-wide vocation to "tell forth the works of Jehovah." The imperative obligation of all who have received delivering help from Him is to become missionaries of His name. The reed is cut and pared thin and bored with hot irons, and the very pith of it extracted, that it may be fit to be put to the owner's lips, and give out music from his breath. Thus conscious of its vocation and eager to render its due of sacrifice and praise, Israel asks that "the gates of righteousness" may be opened for the entrance of the long procession. The Temple doors are so called, because Righteousness is the condition of entrance (Isa. xxvi. 2: compare Psalm xxiv.).