This is, as we have said then, consecutively the Jewish celebration. The Gentile part must come first in this scene, that theirs is the heavenlies, and Jesus Jehovah takes His place here first, and then associates Himself with Zion in judgment, knowing the righteous then the subjects of grace. Now He rules the world in Zion, great above all the people there. The Lord's taking the heavens is the blessing to the earth. His association with Zion surer than that if a woman forgot her sucking child, the Lord would not forget her. He becomes blessing and glory to Israel ruling the world, recurring back, as it were, to the song of Moses. In verse 9 accordingly we have accomplished victory—“He hath done," "He hath made known," "He hath remembered." This in fact is the accomplishment and result of His identity with Zion. Thus these verses are most distinct in their application. It is Elohim, as in that word of faith, Jehovah Elohim. The summons then to the earth is from the Remnant in Zion—Zion bringing glad tidings—it is "a joyful noise to Jehovah," for it shall be a joyful noise when it is to Jehovah, the King (hammelech). There are then also happy multitudes, and peacefully associated authorities, and the world happy—every element—the chorus of His praise, “For he cometh."
And here I must remark that there is a repetition of the ki ba (for He came) in Psa. 96, I imagine because there His coming to the heavens, though it involves the other, is included in the Jewish celebration which hangs upon the existence of the other, and with which, as to present blessing, they have association, save as declaring His righteousness. His place, on coming, is Zion—His feet shall stand upon Mount Olivet. Anticipatively therefore, the Spirit says, “He has come," i.e., to the heavens, and the great general fact (to our glory, as we know elsewhere) He has come “to judge the earth"; in Psa. 96, the latter word to them. "He has come to judge the earth."