We have now the new song that is to be sung, i.e., the Lord has become King. This is the thesis of the song, we have seen. This is of the Gentiles, hence we have "the earth," and "the multitude of the isles"—the destruction of "His enemies"—all that was high, exalted, like wax at His presence, from before the face “of the Lord of the whole earth." “The heavens” also, observe, we have again, and “all people," and "all the gods" are to worship Him, but this is the Jehovah of the Jews. "Zion heard it and was glad," and the "daughters of Judah " rejoiced because of and with the words of the Lord, "Thy judgments 0 Lord " (Jehovah), "For thou Jehovah art high above all the earth, and exalted far above all gods."
6, 7. We have accordingly, the heavens declaring His righteousness, and His glory seen to the confusion of idols.
The joy of Zion is here derivative, for the saints by grace, at the last, take the lead.
10-12. This is an address to the believers, those that are, under grace, chasidim (holy ones), among the Jews. "The righteous" is particularly Jesus—though true of His character, we have also "Rejoice ye righteous ones," and "We know he that doeth righteousness is righteous even as he is righteous."
You will observe that Zion here is spoken of, not Israel generally, i.e., it is the special place of the glory. Note also the Gentiles are witnesses of His glory—the Jewish song of His relative power. It would appear to me also, that, in dealing with the Gentiles, the Lord is more particularly in Zion, the place of His glory, and the place of His grace, for there He was rejected, Judah shall be His young horse. It applies more to the former part than of the latter-day history, but it is generally true because it is the place of His glory.
In Psa. 99, the Lord is known there, in respect of His government in the nation, for it is of the Jacob glory; hence, historically, there is decided progress in the two.