Section 6, the last of the first part (Zayin, vv. 11, 12), circles round to section 1, and calls on all trusters and seekers to be a chorus to the solo of praise therein. The ground of the praise is the same past act which has been already set forth as that of the psalmist's thanksgiving, as is shown by the recurrence here of perfect tenses (_hath remembered_; _hath not forgotten_). The designation of God as "dwelling" in Zion is perhaps better rendered, with allusion to the same word in ver. 7, "sitteth." His seat had been there from the time that the Ark was brought thither. That earthly throne was the type of His heavenly seat, and from Zion He is conceived as executing judgment. The world-wide destination of Israel's knowledge of God inspires the call to "show forth His doings" to "the peoples." The "nations" are not merely the objects of destructive wrath, but are to be summoned to share in the blessing of knowing His mighty acts. The psalmist may not have been able to harmonise these two points of view as to Israel's relation to the Gentile world, but both thoughts vibrate in his song. The designation of God as "making inquisition for blood" thinks of Him as the Goel, or Avenger. To seek means here to demand back as one who had entrusted property to another who had destroyed it would do, thence to demand compensation or satisfaction, and thus finally comes to mean to avenge or punish (so Hupfeld, Delitzsch, etc.). "The poor" or "meek" (R.V. and margin) whose cry is heard are the devout portion of the Jewish people, who are often spoken of in the Psalms and elsewhere as a class.