7. I am disposed to think these are the words of Christ also.
This Psalm is the praise of Christ, as the Jewish Head, for the faithfulness of God the Lord as regards Him, once the suffering One. He acknowledges, as regards accomplishment in purpose, that which came by Him, "grace and truth," and the Word was magnified above every name. Then there are two things—"I will praise thee" (known in the fulfillment of the word), "with my whole heart," satisfied in the accomplishment, as truth from Thee—grace and truth; "before the gods" (all other derivative power known, and manifested to be so now, though often oppressing the Royal Sufferer) and "Towards thy temple," for it was Jewish truth and glory. He confirmed the covenant by grace to them, but in truth of promise to the fathers—truth of God's promise.
3. There was this faithfulness to Christ.
4. Then "all the kings of the earth shall praise" Jehovah, when they shall "hear the words of his mouth," i.e., after the glory is in Jerusalem, in faithfulness to Christ; "yea, they shall sing," etc., "for great is the glory of Jehovah"; and this by His respect to the lowly, to the despised Jew, so shown. "The proud he holds at a distance."
7, 8. These, as the first verses anticipated, or spoke the triumph, are the exercise of faith in this, and express His passing through, and association with theirs. The Jews sorrow as righteous sufferers—the righteous nation that keepeth the truth.
It is a beautiful and comprehensive Psalm, in the mouth of Christ the Lord. Its identity with the Jews, so often seen, shines out beautifully in circumstances, in reference of worship, in assumption of promise, and all the circumstances.
The Psalm, then, takes up the praise before the whole earth-the Lord's word, His faithfulness in truth, was magnified, above all "His Name." Mercy might have done it and be sung, but faithfulness to His promise, in spite of all man's unfaithfulness (see Rom. 3) now shone out in all its glory, and they that blessed themselves in the earth would bless themselves in the God of truth. This is a glorious position, the position of the strength of the Spirit, while its tender mercy is true too to the needy, and in our infirmities too; but this was risen above, in His strength now,—the holy temple was there to be worshipped towards. Every promise had come out in its own glory, in spite of the utter unfaithfulness and utter failure of man. It was true "the kings of the earth" had not yet come to bow to the glory of the Lord, nor yet sing consequently in the ways of Jehovah, and Israel had therefore to praise "before the gods." Still this, in one sense, exalted Jehovah's strength. All was not as yet brought into the peaceful blessedness of acknowledged rule, but Jehovah had appeared on Israel's side, so that they had that glory before all the powers of the earth. Israel had cried in the day of his trouble, and the Lord had strengthened him; and now "All the kings of the earth" would have to hear "the words of Jehovah's mouth," and would sing, for indeed it would be and was blessing, in the ways of Jehovah, " For great," the delivered one now can say, "is the glory of Jehovah." Such is the substance of the Psalm as regards the Remnant. It is in the period, after the destruction of Antichrist, in the time of Jacob's trouble—the first great act of judgment, in the person of the associated oppressor of the Remnant, before the earth is subjected, or its kings have learned to bow before Jehovah, the faithful God of His people, in blessing.
Still the resurrection of the Lord Jesus is the great hinge of this Psalm; and when the mighty one of death was against Him, in His entering into the time of Jacob's trouble—yet with Israel against Him (associated with him, so that it could be said, terrible word! "Your hour and power of darkness)"—He was strengthened in His soul with strength, and met in His own blessed, peaceful dignity these apostate rulers that stood up against Him, "Was heard in that he feared"; and could take the ground of resurrection against all that was against Him. And so, in the strength of divine favor, He could, in blessed, perfect obedience, take the cup, and thus seal the certainty of this submission of all to Him in the strength of the "Lord over all" evil, even the power of death.
We have then, in the last three verses, the three great aspects of Jehovah's ways—high, but having respect to the lowly—reviving His true and faithful Servant, though such may be in trouble-stretching forth His hand against the wrath of His enemies—perfecting that which concerns His faithful Servant; "For his mercy endureth forever." And this it is has made way for the glory and manifestation of His truth, according to the depth of His wisdom and unsearchable judgments. In Christ indeed, and so of all promises in Him, His word is magnified above all His Name—His promises "Yea and amen in him." Blessed He who is both Lord and Servant! David's Son and David's Lord! Israel's Sufferer and Israel's Savior! The same love making Him one, that He might be the other, in divine perfection!