In the strophe vv. 12-15, the psalmist turns from the oppressors to their victims, the meek of the earth, and changes his tone from fiery remonstrance to gracious consolation. The true point of view from which to regard the oppressors' wrong is to see in it part of God's educational processes. Jehovah, who "instructs" all men by conscience, "instructs" Israel, and by the Law "teaches" the right interpretation of such afflictive providences. Happy he who accepts that higher education! A further consolation lies in considering the purpose of the special revelation to Israel, which will be realised in patient hearts that are made wise thereby--namely, calm repose of submission and trust, which are not disturbed by any stormy weather. There is possible for the harassed man "peace subsisting at the heart of endless agitation." If we recognise that life is mainly educational, we shall neither be astonished nor disturbed by sorrows. It is not to be wondered at that the schoolmaster has a rod, and uses it sometimes. There is rest from evil even while in evil, if we understand the purpose of evil. Yet another consolation lies in the steadfast anticipation of its transiency and of the retribution measured to its doers. That is no unworthy source of comfort. And the ground on which it rests is the impossibility of God's forsaking His people, His inheritance. These designations of Israel look back to ver. 5, where the crushed and afflicted are designated by the same words. Israel's relation to Jehovah made the calamities more startling; but it also makes their cessation, and retribution for them on their inflicters, more certain. It is the trial and triumph of Faith to be sure, while tyrants grind and crush, that Jehovah has not deserted their victims. He cannot change His purpose; therefore, sorrows and prosperity are but divergent methods, concurring in carrying out His unalterable design. The individual sufferer may take comfort from his belonging to the community to which the presence of Jehovah is guaranteed for ever. The singer puts his convictions as to what is to be the upshot of all the perplexed riddles of human affairs into epigrammatic form, in the obscure, gnome-like saying, "To righteousness shall judgment return," by which he seems to mean that the administration of justice, which at present was being trampled under foot, "shall come back to the eternal principle of all judicial action, namely, righteousness,"--in shorter words, there shall be no schism between the judgments of earthly tribunals and justice. The psalmist's hope is that of all good men and sufferers from unjust rulers. All the upright in heart long for such a state of things and follow after it, either in the sense of delight in it ("Dem Recht müssen alle frommen Herzen zufallen"--Luther), or of seeking to bring it about. The psalmist's hope is realised in the King of Men, whose own judgments are truth, and who infuses righteousness and the love of it into all