Psalms · Chapter 99

V. 1. People-Such as are enemies to God and his people. Sitteth-Upon the ark. He is present with his people. Earth-The people of the earth. Moved-With fear and trembling.

Verse 1. The Lord reigneth] See Clarke’s note on “Psalm 97:1”. Let the people tremble] He will establish his kingdom in spite of his enemies; let those who oppose him tremble for the consequences. He sitteth between the cherubims] This is in reference to the ark, at each end of which was a cherub of glory; and the shechinah, or symbol of the Divine Presence, appeared on the lid of the ark, called also the mercy-seat, between the cherubim. Sitting between the cherubim implies God’s graciousness and mercy. While then, in his reign, he was terrible to sinners, he is on the throne of grace to all who fear, love, and obey him. Though this symbol were not in the second temple, yet the Divine Being might very well be thus denominated, because it had become one of his titles, he having thus appeared under the tabernacle and first temple.

Verses 1-3. The Lord reigneth, let the people tremble — Namely, such of them as are enemies to God and his truth. He sitteth between the cherubims — Upon the ark; that is, he is present with his people, to protect them and punish their enemies. Let the earth — Namely, the people of the earth; be moved — With fear and trembling. The Lord is great in Zion — Hebrew, The Lord in Zion (that is, who dwelleth in Zion) is great. He is high above all people — Above all the people of the earth who exalt themselves against him. Let them — Namely, all people last mentioned; praise thy great and terrible name — And give thee the glory due unto it; for it is holy — As well as great, and therefore worthy to be praised. The holiness of God’s name makes it truly great to his friends and terrible to his enemies.

Verse 1. He sitteth between the cherubims, or mighty angels, as promised in Exodus 25:22; and when he is roused, all his enemies faint away.

1. The Lord reigneth—A public proclamation, (see on Psalm 93:1; 97:1,) for all the nations to hear. Let the people tremble—Or, the nations shall tremble. The future tense of the verb makes it prophetic. It is spoken of the hostile nations who hated, and meditated evil of, the Hebrew people and religion. These shall quake through fear when they learn that Jehovah is the true king of Israel, and will defend them, and punish with destruction those who conspire against them. The allusion is to Exodus 15:14-16; Deuteronomy 2:25; Joshua 2:9-11. He sitteth between the cherubim—He not only reigns, but he is now sitting in his throne of judgment, with the swift executioners of his will—the cherubim—about him. See note on Psalm 80:1. Let the earth be moved—The earth shall be moved. This clearly determines that the address is to all the nations.

Verse 2. The Lord is great in Zion] It is among his own worshippers that he has manifested his power and glory in an especial manner. There he is known, and there he is worthily magnified.

Verses 1-3. The Lord reigneth, let the people tremble — Namely, such of them as are enemies to God and his truth. He sitteth between the cherubims — Upon the ark; that is, he is present with his people, to protect them and punish their enemies. Let the earth — Namely, the people of the earth; be moved — With fear and trembling. The Lord is great in Zion — Hebrew, The Lord in Zion (that is, who dwelleth in Zion) is great. He is high above all people — Above all the people of the earth who exalt themselves against him. Let them — Namely, all people last mentioned; praise thy great and terrible name — And give thee the glory due unto it; for it is holy — As well as great, and therefore worthy to be praised. The holiness of God’s name makes it truly great to his friends and terrible to his enemies.

2. Great in Zion—Here is the seat of his power, which it is necessary for the nations to know, because it assures them that Israel is his people, and none but the true Israel will God defend; while to Israel it settles the great question whether Shiloh or Zion is the place for the national worship. See on Psalm 78. But above this historic intimation, we must understand the spiritual Zion here, the Church. The greatness of God “in Zion” is the greatness of his acts of redemption by his word, his Spirit, his providences, through and for his Church.

V. 3. Them-All people.

Verse 3. Let them praise thy great and terrible name] Let them confess thee to be great and terrible: let them tremble before thee. For it is holy.] awh vwdq kadosh hu. As this not only ends this verse but the fifth also, and in effect the ninth, it seems to be a species of chorus which was sung in a very solemn manner at the conclusion of each of these parts. His holiness-the immaculate purity of his nature, was the reason why he should be exalted, praised, and worshipped.

Verses 1-3. The Lord reigneth, let the people tremble — Namely, such of them as are enemies to God and his truth. He sitteth between the cherubims — Upon the ark; that is, he is present with his people, to protect them and punish their enemies. Let the earth — Namely, the people of the earth; be moved — With fear and trembling. The Lord is great in Zion — Hebrew, The Lord in Zion (that is, who dwelleth in Zion) is great. He is high above all people — Above all the people of the earth who exalt themselves against him. Let them — Namely, all people last mentioned; praise thy great and terrible name — And give thee the glory due unto it; for it is holy — As well as great, and therefore worthy to be praised. The holiness of God’s name makes it truly great to his friends and terrible to his enemies.

3. Let them praise—They shall praise; that is, the nations, or peoples, just mentioned. Verse 2. The prophetic character of the psalm and the form of the verb require that it be rendered in the declarative future. Terrible name— “Terrible” only to his enemies, whom he will “break with a rod of iron,” (Psalm 2:9,) and who, in conspiring against God’s people, “have played the madmen to their own destruction.”—Calvin. No less terrible is God against cherished sins in his own people. See Deuteronomy 10:17. For it is holy—A solemn declaration, thrice made—once at the end of each strophe, (verses 5, 9,)—which strongly suggests that the occasion of this psalm was one which related to the public worship, and of solemn but joyful recognition and renewal of the national covenant with God.

V. 4. Judgment-Though his dominion be absolute, and his power irresistible, yet he manages it with righteousness. The king’s strength is by a known Hebraism put for the strong, or powerful king. Equity-In all thy proceedings.

Verse 4. The king’s strength] If this Psalm were written by David, he must mean by it that he was God’s vicegerent or deputy, and that, even as king, God was his strength, and the pattern according to which equity, judgment, and righteousness should be executed in Jacob.

Verse 4. The king’s strength also loveth judgment — “Although the strength of our king be infinite, yet is it never exerted but in righteousness and just judgment, which are his delight. They compose the firm basis of his throne, and direct his whole administration.” “Whoever peruses this Psalm,” says Dr. Dodd, “will find that David here, as everywhere else, considers God as the king of Israel, and himself only as his deputy. To this purpose are these expressions in the beginning of it, The Lord reigneth: The Lord is great in Zion. It is true David delighted to exert all the power that God had given him to its true purposes. He loved judgment and righteousness: but it was, in reality, God who executed them all.” Thou dost establish equity — God gave them the excellent laws by which they were governed, and acted toward them with equity in all his proceedings. Thou executest judgment in Jacob — Among thy own people, whom, when they act amiss, thou punishest no less than thou dost other people, (see verse 8,) whereby thou showest that thou art no respecter of persons, but a righteous and impartial judge to all sorts of men. He intends also that God, not only by his immediate providences often executed and enforced his own laws, but that he took care for the administration of justice among them by civil magistrates, who reigned by him, and by him did decree justice. These judges judged for God, and their judgment was his, 2 Chronicles 19:6.

4. The king’s strength also loveth judgment— “The meaning seems to be, that God’s power is controlled in its exercise by his love of justice.”— Alexander. But who is the “king?” The most natural construction would refer it to David, (or Solomon,) whose administration is regarded as the type and expression of the true theocracy. The language conforms to the description given of David’s reign, (2 Samuel 8:15,) “And David reigned over all Israel; and David executed judgment and justice unto all his people.” Also David’s charge to Solomon, (2 Samuel 23:3,) “He that ruleth over men must be just, ruling in the fear of God.” The next sentence is an address to Jehovah: Thou dost establish equity—That is, a government thus conformed to thine, and of thine appointment, thou wilt render firm and effective against all hostility. In Jacob—An enlargement of “in Zion,” (verse 2,) but prophetically the true Church. And so, from the ground idea found in the history of David’s throne, above given, we must advance to the conception of Messiah’s kingdom. The verbs in the last clause are in the preterit, but equally apply to the future kingdom of Messiah, because they affirm what God has always done, and hence what is abstractly fit that he should always do.

V. 5. Foot-stool-Before the ark, which is so called, 1 Chronicles 28:2. Holy-It is consecrated to be a pledge of God’s presence.

Verse 5. Worship at his footstool] Probably meaning the ark on which the Divine glory was manifested. Sometimes the earth is called God’s footstool, Matthew 5:35; Isaiah 66:1; sometimes Jerusalem; sometimes the temple, Lamentations 2:1; sometimes the tabernacle, Psalm 32:7; and sometimes the ark, 1 Chronicles 28:2. The Israelites, when they worshipped, turned their faces toward the ark, because that was the place where was the symbol of the Divine Presence. For he is holy.] The burden chanted by the chorus.

Verse 5. Exalt ye the Lord — Give him the glory of the good government you are under, as it is now established. And worship at his footstool — That is, at his ark, which was the footstool to the mercy-seat, between the cherubim. Or we must cast ourselves down upon the pavement of his courts; and good reason we have to be thus reverent, for he is holy, and his holiness should strike an awe upon us, as it doth on the angels themselves, Isaiah 6:2, 3. Observe, reader, that God is to be worshipped and glorified, is the one inference always drawn from every position of David. And surely the greater the public mercies are in which we have a share, the more we are obliged to bear a part in the public homage paid to God. The setting up of the kingdom of Christ, especially, ought to be matter of our praise. Observe further, when we draw nigh to God to worship him, our hearts ought to be filled with high thoughts of him, and we ought to exalt him in our souls. And the more we abase ourselves, and the more prostrate we are before God, the more we exalt him.

5. For he is holy—With this refrain close the three divisions. The first, (verse 3,) ascribes holiness to God’s name; the second, (verse 5,) ascribes the same to his abode; the third, (verse 9,) to his nature. Some, as Tholuck, regard these verses as a chorus, sung by a second, or responsive, choir.

V. 6. Moses-Moses before the institution of the priesthood executed that office, Exodus 24:6. That call-Who used frequently and solemnly to intercede with God on the behalf of the people.

Verse 6. Moses and Aaron] As Moses and Aaron among the priests, and as Samuel among the prophets, worshipped God in humility, gratitude, and the spirit of obedience, and received the strongest tokens of the Divine favour; so worship ye the Lord, that he may bless, support, and save you. Moses was properly the priest of the Hebrews before Aaron and his family were appointed to that office.

Verse 6. Moses and Aaron among his priests, &c. — Or, with his princes, as the Hebrew, wynhkb, may be rendered, or his chiefs; that is, his principal and most famous ministers. Moses, however, might with propriety be ranked among the priests, because, before the institution of the priesthood, he executed that office, and because he often interceded with God for the people; which was a very considerable part of the priests’ work. And Samuel — Who used frequently and solemnly to intercede with God on behalf of the people. The meaning is, “Thus did Moses, and Aaron, and Samuel also, one of the greatest of those prophets who were wont to intercede for you.” Thus he urges them to perform the duty of praising and worshipping God, by the examples of three most eminent persons, who practised this duty with happy success.

Ver. 6. Samuel among them that call upon his name. Samuel among the Jews is accounted the prince of the prophets; and scarcely a prophet of note is found, from Moses to this great and holy man. He was a spiritual father to David, and this might be one reason of ascribing to David, Psalm 91., and the ten that follow. The style has a resemblance to his, and many of the words are assuredly David’s, though some expressions may seem to refer to future times.

6. Moses and Aaron… Samuel—Three leading representatives of the old dispensation. Among his priests—Not the only ones, but the most illustrious specimens of the class, as the preposition among, or with, denotes. The word ˆhk, (kohehn,) priest, seems here to be used in a broader sense than usual, to denote a prince, or chief. In 2 Samuel 8:18 the word means chief ruler, prince; and in 1 Chronicles 18:17, it is explained by substituting another word, which also means first, or chief, minister. The same use of the word is seen in 2 Samuel 20:26, and elsewhere. Moses and Samuel, though of supreme civil dignity, were of the Levitical order, as well as Aaron, and on different occasions performed the functions of the priesthood in mediation, sacrifice, and purification of the people. See Exodus 17:15; 24:7, 8; Leviticus 8:15-30; 1 Samuel 9:13; 16:2-5. Their history is here cited to encourage prayer and trust in God, who, through these same means, would now, as of old, work salvation for his people. Particularly is this recital made to encourage faith in their leaders as God’s representatives.

V. 7. Spake-To some of them: to Moses and Aaron, Exodus 19:24 33:9-11 1 Samuel 7:9, &c.

Verse 7. He spake unto them in the cloudy pillar] That is, he directed all their operations, marchings, and encampments by this cloudy pillar. See Exodus 33:9.

They kept his testimonies] Do ye the same, and God will be your portion as he was theirs.

Verse 7. He spake unto them in the cloudy pillar — That is, to some of them: to Moses frequently, and to Aaron sometimes, as Numbers 12:5. And although it is not anywhere expressly said that God spake unto Samuel out of the cloudy pillar, yet, as Dr. Hammond observes, it is probable enough from his history that he did so; for when Samuel was so signally heard by God at Mizpeh, 1 Samuel 7., it is said, verse 9, The Lord answered him; and verse 10, The Lord thundered with a great thunder, which supposes a cloud, if not a cloudy pillar; and so this answering of Samuel with thunder, must be God’s speaking to him at this time out of the cloud. They kept his testimonies — This is added, not only for their commendation, but for the instruction of the Israelites, to teach them that God would not hear the prayers of them who did not keep his commandments.

7. He spake unto them in the cloudy pillar—That is, unto Moses and Aaron, and through them to the people, as Exodus 19:9; Numbers 12:5; and to Samuel, 1 Samuel 3:10; 7:9, 10. They kept his testimonies—Beautiful is this pious example of these heads and leaders of the nation.

V. 8. Them-The intercessors before mentioned. Forgavest-The people for whom they prayed, so far as not to inflict that total destruction upon them which they deserved.

Verse 8. Thou-forgavest them] When the people had sinned, and wrath was about to descend on them, Moses and Aaron interceded for them, and they were not destroyed.

Tookest vengeance of their inventions.] God spared them, but showed his displeasure at their misdoings. He chastised, but did not consume them. This is amply proved in the history of this people.

Verse 8. Thou answeredst them, O Lord — Namely, the intercessors before mentioned. Thou forgavest them — Either, 1st, Moses and Aaron, who sinned, and whose sins God pardoned, yet so that he punished them with exclusion from the land of Canaan. Or rather, 2d, The people, for whom they prayed; for this forgiving was evidently the effect of God’s answering the prayers of the persons above mentioned; and, therefore, as their prayers, recorded in Scripture, were not for the pardon of their own, but for the pardon of the people’s sins, so this forgiveness granted was for the sins of the people. Though thou tookest vengeance of their inventions — This clause limits and explains the former. Thou didst forgive the sins of the people, not absolutely and universally, for thou didst punish them severely, but so far as not to inflict that total and final destruction upon them which they deserved, and thou hadst threatened: see Exodus 32:10, 14, 34.

8. Thou answeredst them—That is, Moses, Aaron, and Samuel. Forgavest them—The people. Their inventions—The pronoun again refers to the people. “Inventions” means works, doings, and here evil doings. Thus, forgiveness and vengeance, mercy and judgment, tempered the divine discipline. 2 Samuel 7:14. “God punished their transgressions, but his method was lenient; he had not removed his favour from them, but forgave them for their intercessor’s sake.”—Tholuck.

Verse 9. Worship at his holy hill] Worship him publicly in the temple. For the Lord our God is holy.] The words of the chorus; as in the third and fifth verses.

9. Exalt the Lord our God—A repetition of verse 5, with the change of holy hill, here, for footstool there, and “the Lord our God,” for the pronoun he—indicating a rising emphasis.