Psalm 99 – Overview – Collection of Commentaries

Psalm 99 – Overview

November 27, 2024

Praise to the Lord for His Holiness

This may be called THE SANCTUS, or, THE HOLY, HOLY, HOLY PSALM, for the word “holy” is the conclusion and the refrain of its three main divisions. Its subject is the holiness of the divine government, the sanctity of the mediatorial reign. It seems to us to declare the holiness of Jehovah himself in Psa 99:1-3; it mentions the equity of the king whom the Lord had appointed, as an illustration of the Lord’s love of holiness, or more probably it describes the Lord as himself the king, in Psa 99:4-5, and it then sets forth the severely righteous character of God’s dealings with those favored persons whom in former times he had selected to approach him on behalf of the people, Psa 99:6-9. It is a hymn fitted for the cherubim who surround the throne, who are mentioned in Psa 99:1; it is a Psalm most fitting for saints who dwell in Zion, the holy city, and especially worthy to be reverently sung by all who, like David the king, Moses the lawgiver, Aaron the priest, or Samuel the seer, are honored to lead the church of God, and plead for her with her Lord. (Spurgeon)

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This psalm is closely linked in its general character and design with those which have gone before Ps. 95–98, and with the one following Psalms 100:1-5 – forming a connected group or series. The general subject is the kingship of Yahweh, or the foundations of praise derived from the fact that he reigns, or is king. As the foundation of praise on this account, reference is made in this group of psalms to his attributes; to what he has done in the works of creation; to what he has done for his people; and to the certainty that he will come ultimately to rule over all the earth, and to exercise just judgment among people.

This psalm consists of the following parts:

I. A statement of the fact that Yahweh reigns and that this should make a deep impression on the world; that the people should tremble; that the earth should be moved, Psalms 99:1.

II. Reasons for this, or reasons why he should be reverenced and adored by mankind, Psalms 99:2-9. These reasons are two:

(1) The first is derived from the fact that he is a holy and a righteous God, and is therefore worthy of universal adoration, Psalms 99:2-5.

(2) The second is derived from what he has done for his people: for his merciful interposition in times of trouble, when Moses, and Aaron, and Samuel called upon his name; and from the fact that he answered his people when they cried unto him; and from the manner in which it was done, Psalms 99:6-9. He had shown himself ready to hear their protection in the cloudy pillar, he had answered their supplications and had forgiven them. He had not swept them wholly away, or cut them off, but had spared them, and had shown mercy to them. (Barnes)

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This psalm, with the foregoing from Psalm 90:1, is ascribed to Moses by Jarchi and others; but cannot be his, since mention is made of Samuel in it, who lived many years after him. The Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, more rightly attribute it to David; the inscription of the Syriac version, after saying it is David’s, subjoins, “concerning the destruction of the Midianites, whom Moses and the people of Israel led captive;” of which there is not the least mention in it; but it more truly adds, “and a prophecy concerning the glory of the kingdom of the Messiah;” as it undoubtedly is. (Gill)

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Still we are celebrating the glories of the kingdom of God among men, and are called upon to praise him, as in the foregoing psalms; but those psalms looked forward to the times of the gospel, and prophesied of the graces and comforts of those times; this psalm seems to dwell more upon the Old-Testament dispensation and the manifestation of God’s glory and grace in that. The Jews were not, in expectation of the Messiah’s kingdom and the evangelical worship, to neglect the divine regimen they were then under, and the ordinances that were then given them, but in them to see God reigning, and to worship before him according to the law of Moses. Prophecies of good things to come must not lessen our esteem of good things present. To Israel indeed pertained the promises, which they were bound to believe; but to them pertained also the giving of the law, and the service of God, which they were also bound dutifully and conscientiously to attend to, Rom. 9:4. And this they are called to do in this psalm, where yet there is much of Christ, for the government of the church was in the hands of the eternal Word before he was incarnate; and, besides, the ceremonial services were types and figures of evangelical worship. The people of Israel are here required to praise and exalt God, and to worship before him, in consideration of these two things:-

I. The happy constitution of the government they were under, both in sacred and civil things (v. 1-5).

II. Some instances of the happy administration of it (v. 6-9).

In singing this psalm we must set ourselves to exalt the name of God, as it is made known to us in the gospel, which we have much more reason to do than those had who lived under the law. (Henry)

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The Hebrew and Chaldee have no title; all the versions but the Chaldee attribute it to David. The Syriac says it concerns “the slaughter of the Midianites which Moses and the children of Israel had taken captive; and is a prophecy concerning the glory of the kingdom of Christ.” But the mention of Samuel shows that it cannot be referred to the time of Moses. Calmet thinks that it was sung at the dedication of the city, or of the second temple, after the return from the Babylonish captivity. Eight of Kennicott’s and De Rossi’s MSS. join it to the preceding psalm.

Verse Psalms 99:1. The Lord reigneth — Psalms 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. (Clarke)

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Psalm 99 New King James Version

The Lord reigns;
Let the peoples tremble!
He dwells between the cherubim;
Let the earth be moved!

The Lord is great in Zion,
And He is high above all the peoples.

Let them praise Your great and awesome name—
He is holy.

The King’s strength also loves justice;
You have established equity;
You have executed justice and righteousness in Jacob.

Exalt the Lord our God,
And worship at His footstool—
He is holy.

Moses and Aaron were among His priests,
And Samuel was among those who called upon His name;
They called upon the Lord, and He answered them.

He spoke to them in the cloudy pillar;
They kept His testimonies and the ordinance He gave them.

You answered them, O Lord our God;
You were to them God-Who-Forgives,
Though You took vengeance on their deeds.

Exalt the Lord our God,
And worship at His holy hill;
For the Lord our God is holy.

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Benediction:

Jude 24-25

24 Now to Him who is able to keep you from stumbling, And to present you faultless Before the presence of His glory with exceeding joy,

25 To God our Savior, Who alone is wise, Be glory and majesty, Dominion and power, Both now and forever.

Amen.