Then comes the general summons to the "Hallelujah," identifying Jehovah and His servants. I do not see that these Psalms go beyond Jerusalem and the power—the prospectively "they," we have Israel as pledged in that, as we have seen in Psa. 126 They were now standing "in the courts" of Jehovah, where to be a doorkeeper was better than dwelling elsewhere—a day more than a thousand, and praise was "pleasant" there. It had waited for Him in Zion, and now they could praise there.
It is still, I think, the summons of Messiah who had set them there, delivering them now, to praise. It is good and pleasant, and it is the sense that Jehovah hath chosen Jacob. So Messiah now authoritatively, and with this pledge declares—well is He able!-how He has suffered for them, and now tells it, in this pledge to them in Zion. He adds His knowledge of the greatness of Jehovah, giving Him, to His people, the character of "Our God"; compare John 20:1717Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. (John 20:17). Our Adon, their Head; His power was over all the earth, but there was special treasure to Him in His choice of Israel, and Messiah was not unmindful of His benefits. The Spirit of remembrance was now among them. The memorial of the Lord, revived and fresh, as fresh and more blessed than ever, however they had forgotten and buried them, seeking their own (works), and "Israel his people" was a name of remembrance to the Lord, the moment He was remembered; for He would "judge his people," and "repent himself concerning his servants." He "will judge his people" as subject to the trial of His holiness, "repent concerning his servants" the Remnant; for the rest, they all pass away.
Then comes the full comprehensive summons-Israel, Aaron, Levi fully brought out, "Ye that fear the Lord." "Blessed be the Lord out of Zion," for the full blessing being come in, the Lord is praised "Out of Zion," dwelling at Jerusalem. Before, the blessing was on Messiah from those brought into the house—here, in the full blessing, it rests from Messiah on Jehovah Himself. It is in fact (calling to mind all the favor) something of Psa. 22:2525My praise shall be of thee in the great congregation: I will pay my vows before them that fear him. (Psalm 22:25). With the exception of Levi, we have similar statements with the close, in Psa. 115 and 118.
But there is another exceedingly and deeply interesting point, in this and the following Psalms. After stating the greatness from verses 8 to 11, it quotes exactly what Moses refers to, at the borders of the land, in Deut. 29. There they are set upon their keeping the covenant, so they had undertaken at Sinai-here however all this and the land within, so taken, is passed by, and the Psalmist quotes Ex. 3:1515And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations. (Exodus 3:15), the uncovenanted pledge of God's unchangeable favor to the Jewish people, the Name by which He is known, His everlasting memorial, verse 13; verse 14 is the execution of this. Deut. 32 is quoted, as, after all their evils and punishments, for His Name's sake; and, accordingly, the controversy and difference between them and the heathen is taken up, their rock and our Rock being judges. In the next Psalm these leading principles are passed by, or promises, and, after the same recapitulation, the great Jewish hope and principle is celebrated in the fact, He "remembered us in our low estate," and "redeemed us from all our enemies."
There is another point to be noticed in these and other Psalms, as Psa. 102, 103 and 104—the connection of Creation and Jewish blessings, in the supremacy of God and the Person of the Mediator.
This and the following Psalm seem to me to be the praise to which the songs of degrees have led. Jehovah is celebrated—the name of Jehovah—and is called to be by the "servants of Jehovah." They stood now in "the house of Jehovah," "in the courts of the house" of their (Israel's) God. Jehovah had “chosen Jacob for himself"—Israel was His peculiar treasure. He was "great," and Israel's Adon above all gods. "Whatever Jehovah pleased, he did" with universal power, as in Creation and Providence; and that power in delivering Israel, judging their enemies, exercises divine and righteous authority over them in favor of His people, and using that righteous sovereignty in preparing a place for an heritage to them.
13, 14. These verses remarkably take in the record of the name of promise to the fathers, given to Moses, as in Ex. 3, and of sovereign mercy on their utter destitution, as in Deut. 32. Note the remarkable putting together of the first and abiding Name of calling and sure faithfulness, and the promise of deliverance, after ruin by the entire unfaithfulness of Israel; Ex. 3 and Deut. 32.
15-18. The heathen are therein shown their vanity.
19-21. These verses take up the full Israelitish located blessing, according to the ordinance of God in Israel, not His on them, but their return to Him as blessed—at least they are so called on, and in spirit summon their companies, and close with the utterance of the praise itself, with a final " Hallelujah," as it began.