This is the siege of Jerusalem in the latter day, after their return. It is the heathen, not naval (foolish). It is destruction consequent upon its siege, not by Antichrist, as we have noted (chi, when) but the heathen, I believe from Isa. 22 Persia also, because then the iniquity of that kingdom of the Image, which never persecuted the Jews, shall be complete. It is the utter desolation of the Jews in the midst of the last spoiling of the rivers—Jerusalem is "laid on heaps," but Jacob also is devoured.
We have still to remark that the question is between God, the exaltation of His character and truth, and man, and his ways. Still here the name of “Lord" is now early introduced. The subject of this Psalm is manifestly the attack of what is without—heathen enemies and the nation, not Antichrist the pretended friend. They have attacked and taken Jerusalem, killed the inhabitants, whom the faith of the Remnant views as God's people, praying the wrath to fall on the heathen, for God is viewed in this by faith.
8. This verse throws itself on mercy-as ever in faith.
9, 10. "For thy name's sake. Wherefore should they say, Where is their God? Let him be known." Thus they connect themselves with God's honor. Then honor from the nation forever to the Lord. Here it is the thoughts of the nation generally; compare the note on Hosea.
It is not the enemy, but the heathen, for they are, in thought, now again Israel—this Remnant, and they love the nation, looking to it as the Lord's nation, and invoking His name.