Exegetical and Hermeneutical Commentary of Psalms 99:1
The LORD reigneth; let the people tremble: he sitteth [between] the cherubims; let the earth be moved.
1. Jehovah hath proclaimed himself King; the peoples tremble:
Even he that sitteth enthroned upon the cherubim; the earth shaketh.
When Jehovah manifests His sovereignty the nations must needs tremble with awe (Isa 64:2), and all the earth must confess His majesty (Psa 77:18). The title he that sitteth enthroned upon the cherubim (Psa 80:1) suggests the thought that He Who is supremely exalted in heaven has yet in time past condescended to dwell among His people on earth (1Sa 4:4; 2Sa 6:2; 2Ki 19:15).
Fuente: The Cambridge Bible for Schools and Colleges
1 3. Jehovah has proclaimed Himself King in Zion: let all the earth worship this Holy God.
Fuente: The Cambridge Bible for Schools and Colleges
The Lord reigneth – The Lord, Yahweh, is king. See Psa 93:1.
Let the people tremble – The Septuagint and the Latin Vulgate render this, Let the people rage – or, be angry: as if the idea were that God reigned, although the people were enraged, and were opposed to him. The true meaning of the word used here, however, is tremble, properly signifying to be moved, disturbed, disquieted, thrown into commotion; and then it may mean to be moved with anger, Pro 29:9; Isa 28:21; or with grief, 2Sa 18:33 : or with fear, Psa 4:4; or with joy, Jer 33:9. Hence, it means to be agitated or moved with fear or reverence; and it refers here to the reverence or awe which one has in the conscious presence of God.
He sitteth between the cherubims – See the notes at Psa 80:1.
Let the earth be moved – Margin, stagger. The word means to move or quake. It occurs nowhere else. Compare the notes at Psa 18:7. See also Hab 3:6, Hab 3:10.
Fuente: Albert Barnes’ Notes on the Bible
Psa 99:1-9
The Lord reigneth.
The rulership of God over the world
I. As seen in symbol. He sitteth between the cherubim. This reference to the Shekinah teaches us that His reign is–
1. Moral.
2. Merciful.
3. Glorious. The ark is a humble emblem of that throne which is invisible in its nature, and universal in its authority, and withal characterized by the sublimely moral, merciful, and redemptive.
II. As extolled in language (Psa 99:2-4). He is extolled–
1. Because He is supreme. King of kings and Lord of lords.
2. Because He is holy. His throne has never been stained with wrong, it is a great white throne.
3. Because it is mighty in rectitude (Psa 99:4). Gods throne is morally omnipotent because it is infinitely just.
III. As recalled in memory (Psa 99:6-8). His reign as here brought to the memory of the author of this poem taught two things.
1. That His reign had respect to human prayer. Moses and Aaron prayed and they were answered, Samuel prayed and he was answered, and so ever it was with the pious Hebrew. He recognized the duty and power of human prayer. Prayer is an element of the Divine Government.
2. That His reign had respect to human forgiveness. How frequently did He forgive His people of old; He forgave Moses, Samuel, Aaron, David, etc. Thus under Gods reign on earth forgiveness is dispensed, dispensed to all true penitents. Let the wicked forsake his way, etc.
IV. As felt in conscience (Psa 99:5; Psa 99:9). Here the sublime sense of moral obligation in the author is touched, excited and speaks with an ill-imperial voice. Exalt ye. It is at once the supreme interest and duty of every man to give Him in all things the pre-eminence in thought, sympathy, volition, aim. (Homilist.)
The supreme dominion of God
The text states not only a truth, but a necessity also. It is not only absolutely true–that is, true without any restriction whatever–that God reigns; but it is also equally true, that He must reign; and that He must reign everywhere–throughout His entire universe, and over all His creatures.
I. Consider the fact, that the Lord reigneth.
1. And in doing so, let it be understood, that nothing whatever is intended to be said by way of proof. That would be both useless and impertinent; for God has declared the fact. And when God speaks, it is the duty of men to believe, not to dispute or argue.
2. But though it is not necessary to prove the truth of what God has said, or to explain its reasonableness, ere we receive it, it is of the utmost advantage to obtain suitable illustrations; as thereby, not only is a more sensible impression made upon the mind, but our faith also is greatly strengthened.
3. The first idea suggested arises from a consideration of the person who is said to reign–The Lord reigneth–that is, the Almighty, Omniscient, Omnipresent God. Now, if such attributes belong to God, then all difficulties as to the ability of God to reign supremely at once vanish.
4. Having thus glanced at some of the attributes of God, we next observe that the idea of reigning implies permission of every thing which occurs. We must not, therefore, be staggered at those strange transactions, which ever and anon fill the world with wonder and alarm, as though they indicated the absence of a supreme sovereignty.
5. But this idea of permission, when applied to God, necessitates the thought of control also. For to say that He permits only because He cannot resist is to deny His power altogether.
6. But if God reigns supremely, then all things must be reader His direction, as well as control. Otherwise, there may be another will in operation before the will of God, and independent of Him.
7. But, in thus endeavouring to show the absolute supremacy of God, we may not forget that His glory will be the sure result of His reign, whatever efforts may be made by men or others to frustrate it.
8. It has sometimes been argued, that as no creature can do anything except by the permission of God, add as the glory of God is the necessary result of whatever He permits, so men are justified in all their actions; and the well-known sentiment whatever is, is right, has become a very favourite maxim with many, who plead for a licentious and irresponsible course of life. Such reasoning, however, is of no weight, since it totally overlooks the Word of God, which is our only rule of action.
II. Consider the duty of those who believe that the Lord reigneth. Let the people tremble.
1. It is a fearfully solemn and overwhelming thought, that an almighty and infinitely holy God is the ruler of this ungodly world, and that He has appointed a day in the which He will judge the world in righteousness (Act 17:31). Surely, then, those who believe the Word of God ought to take every opportunity to let their light shine; not only that they may bear a testimony in favour of His truth, but likewise that, knowing the terror of the Lord, they may persuade men to flee from the wrath to come.
2. This consideration is strengthened by remembering, how utterly impotent and vain are all our efforts to withstand the Most High.
3. It is not a man that reigns, nor any creature, however great in intelligence or power. It is the eternal God, with whom is no variableness, neither shadow of turning. However much men may repine at His dispensations and strive to alter His purposes, and whatever wickedness may fill the earth while the nations are resisting His authority and His laws, the wisdom of His government is unimpeachable, and demands our unreserved and cheerful submission.
4. But not less are we called to rejoice in the goodness, than in the wisdom of God. Is the law to be vindicated? Is justice to be satisfied? Is holiness to be enforced? All this is done, so as clearly to discover that God is love.
5. But are not other duties imperative, besides those already referred to? It is not enough that we should tremble and rejoice, while we remember that God reigns. He requires us also to be co-workers with Him in establishing His kingdom. (T. Woolmer.)
The great King
We have here a contrast between the omnipotence of God and the impotence of man:–We see the great King sitting on His throne, raised up far above all the changes of time and sense; we see the people raging, discontented, contending one with another, but all their fury in no way affects the calm majesty of the great King. The picture is an impressive one. Power, solemnity, grandeur, on the one hand; paltriness, meanness, pretence on the other.
I. Let it teach us our own insignificance. We make among ourselves lords many and gods many. Our little sphere is exalted and magnified, but how ridiculous are our pretensions!
II. Let it teach us our dependence. All we can do cannot alter or change our condition. We must be dependent on the sovereign power of the Almighty.
III. Let it teach us patience. The restless wave is hurled back upon itself broken in pieces from the granite rock. Our greenings and discontent recoil upon our own heads when we attempt to murmur against Omnipotence.
IV. Let it teach us reverence We cannot but honour One so great. Our own insignificance should teach us the folly of setting up ourselves as a model of perfection. (Homilist.)
Signs of Gods kingdom
Among these are–
I. Greater honesty of thought. Professor Huxley, when he set himself to number the triumphs of scientific work during the reign of Victoria, did not put so high the inventions which have yoked steam and electricity to mans service as he put the more general habit of scientific thinking. The man in the street takes fewer statements on faith, and popular literature offers more reasons for actions. Old customs and old beliefs are tried in a court where the question is, Does this custom express present belief? Does this belief express truth? Positions of great attraction are now often considered, not only in relation to the pay or the power they offer, but the further question is asked, Can I take this post and be honest? Can I, having my views, serve in this leaders party? Can I, with my opinions, take orders? Men of high intelligence and goodness who would to-day be preaching and teaching in the Church, are doing work they like less because they will not be untrue. Justice to the individual is now often regarded as of greater obligation than expediency. The value set on thinking has brought out the value of the man; each one would live his own life and would let his neighbour live his life. Never before was there so much care that the weak and the wicked should have fair treatment.
II. A larger human spirit. Each mornings news takes in the history of the world, and sympathy from English breakfast-tables reaches out to the needs of the sick, the plague-stricken, the wrecked, and the oppressed in all parts of the world. People watch with anxiety the movement of ideas, and without an eye to their own profit give their time and money to forward or hinder the spread of ideas. Societies for relief, for giving knowledge, for passing on discoveries and inventions increase daily.
III. A more general historic sense. This is shown in the new interest taken in the characters of old times, in the many books and essays written out of much study to throw light on men who hitherto have been but names. It is shown in the interest taken in old forms, in the revival of ritual and pageantry, and in the popularity of romantic literature, in the care and restoration of old monuments. It is shown in the judgments now passed on the manners and morals of other ages. Acts wrong in the present society are seen to be right in another environment. The same principle has been discovered in martyrs and persecutors, in those who kill prophets and in those who build their sepulchres. The seeds of institutions now admired have been sown in deeds now condemned. The past and present are parts of one whole. Unity is seen to be in diversity rather than in uniformity, and a care for beauty, which is the expression of the unity of diversity, has thus been developed. Religion, which I have been trying to show is the thought about God, is, if we will only open our eyes, being worked into the actions and feelings of modern life. God is King, and His kingdom comes. (Canon Barnett.)
Christs reign over men
Quoting the words God reigneth of the forty-seventh Psalm, the Church Father, Justin Martyr, added, by way of explanation, from the wood. He meant from the wood of the Cross: Christ being lifted up on the Cross reigneth over all whom He draws to Him. We are reminded of Napoleons saying that Charlemagne himself, who conquered and ruled by force, will soon be forgotten; but that Jesus Christ will reign for ever in the hearts of men by loving them.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
PSALM XCIX
The empire of God in the world and the Church, 1, 2.
He ought to be praised, 3.
Justice and judgment are his chief glory, 4.
He should be worshipped as among the saints of old, whom he
graciously answered and saved, 5-8.
Exalt him because he is holy, 9.
NOTES ON PSALM XCIX
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 1. The Lord reigneth] See Clarke on Ps 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The people, to wit such are are enemies to God and to his people. Between the cherubims; upon the ark. See 1Sa 4:4. He is present with his people to protect them, and to punish their enemies. The earth; the people of the earth, by comparing this clause with the former. Be moved, to wit, with fear and trembling, as in the former clause.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. sitteth . . . cherubim(compare1Sa 4:4; Psa 80:1).
tremble . . . bemovedinspired with fear by His judgments on the wicked.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The Lord reigneth,…. The King Messiah, he is made and declared Lord and Christ; he has reigned, does reign, and ever will; see Ps 93:1,
let the people tremble: with awe of his majesty, and reverence of his word and ordinances; rejoicing before him with trembling, as his own people and subjects do, Ps 2:11, and so it agrees with Ps 97:1, or it may be understood of the people that are enemies to Christ, who would not have him to reign, though he shall whether they will or not; and who will sooner or later tremble for fear of him, and his righteous judgment. Jarchi refers this to the war of Gog and Magog. The Septuagint, Vulgate Latin, and Arabic versions, render it, “let the people be angry”; or it may be rendered, “they are angry”; or “therefore they are angry”; because he reigns; so the people, both Jews and Gentiles, were angry and raged, when his kingdom was first visibly set up among them, Ps 2:1, and so the nations will when he takes to himself his great power, and reigns, Re 11:18,
he sitteth [between] the cherubim; “upon” or “above”, as the Septuagint, Vulgate Latin, and all the Oriental versions; alluding to the seat of the Shechinah, or divine Majesty, in the holy of holies; and respects either the exalted glory of Christ among the angels, and above them at the right hand of God, where they are subject to him, stand about him, ready to do his will; or rather his presence with his ministers of the word, who are the instruments of spreading his Gospel, and enlarging his kingdom and interest in the world; [See comments on Ps 80:1]
let the earth be moved: not that itself out of its place, but the inhabitants of it; and these either with a sense of sin and duty, and become subject to Christ their King; or with wrath and indignation at him, or through fear of him, as before; Kimchi says, at the fall of Gog and Magog; it may be particularly understood of the land of Judea, and of the commotion in it, especially in Jerusalem, when the tidings were brought of the birth of the King Messiah, Mt 2:1, or of the shaking and moving both of the civil and ecclesiastical state of the nation, and of the ruin of it; see Heb 12:26.
Fuente: John Gill’s Exposition of the Entire Bible
The three futures express facts of the time to come, which are the inevitable result of Jahve’s kingly dominion bearing sway from heaven, and here below from Zion, over the world; they therefore declare what must and will happen. The participle insidens cherubis (Psa 80:2, cf. Psa 18:11) is a definition of the manner (Olshausen): He reigns, sitting enthroned above the cherubim. , like Arab. nwd , is a further formation of the root na , nu, to bend, nod. What is meant is not a trembling that is the absolute opposite of joy, but a trembling that leads on to salvation. The Breviarium in Psalterium, which bears the name of Jerome, observes: Terra quamdiu immota fuerit, sanari non potest; quando vero mota fuerit et intremuerit, tunc recipiet sanitatem . In Psa 99:3 declaration passes over into invocation. One can feel how the hope that the “great and fearful Name” (Deu 10:17) will be universally acknowledged, and therefore that the religion of Israel will become the religion of the world, moves and elates the poet. The fact that the expression notwithstanding is not , but , is explained from the close connection with the seraphic trisagion in Isa 6:3. refers to Jahve; He and His Name are notions that easily glide over into one another.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Dominion of God. | |
1 The LORD reigneth; let the people tremble: he sitteth between the cherubims; let the earth be moved. 2 The LORD is great in Zion; and he is high above all the people. 3 Let them praise thy great and terrible name; for it is holy. 4 The king’s strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in Jacob. 5 Exalt ye the LORD our God, and worship at his footstool; for he is holy.
The foundation of all religion is laid in this truth, That the Lord reigns. God governs the world by his providence, governs the church by his grace, and both by his Son. We are to believe not only that the Lord lives, but that the Lord reigns. This is the triumph of the Christian church, and here it was the triumph of the Jewish church, that Jehovah was their King; and hence it is inferred, Let the people tremble, that is, 1. Let even the subjects of this kingdom tremble; for the Old-Testament dispensation had much of terror in it. At Mount Sinai Israel, and even Moses himself, did exceedingly fear and quake; and then God was terrible in his holy places. Even when he appeared in his people’s behalf, he did terrible things. But we are not now come to that mount that burned with fire, Heb. xii. 18. Now that the Lord reigns let the earth rejoice. Then he ruled more by the power of holy fear; now he rules by the power of holy love. 2. Much more let the enemies of this kingdom tremble; for he will either bring them into obedience to his golden sceptre or crush them with his iron rod. The Lord reigns, though the people be stirred with indignation at it; though they fret away all their spirits, their rage is all in vain. He will set his King upon his holy hill of Zion in spite of them (Ps. ii. 1-6); first, or last, he will make them tremble, Rev. vi. 15, c. The Lord reigns, let the earth be moved. Those that submit to him shall be established, and not moved (Ps. xcvi. 10) but those that oppose him will be moved. Heaven and earth shall be shaken, and all nations; but the kingdom of Christ is what cannot be moved; the things which cannot be shaken shall remain, Heb. xii. 27. In these is continuance, Isa. lxiv. 5.
God’s kingdom, set up in Israel, is here made the subject of the psalmist’s praise.
I. Two things the psalmist affirms:– 1. God presided in the affairs of religion: He sitteth between the cherubim (v. 1), as on his throne, to give law by the oracles thence delivered–as on the mercy-seat, to receive petitions. This was the honour of Israel, that they had among them the Shechinah, or special presence of God, attended by the holy angels; the temple was the royal palace, and the Holy of holies was the presence-chamber. The Lord is great in Zion (v. 2); there he is known and praised (Psa 76:1; Psa 76:2); there he is served as great, more than any where else. He is high there above all people; as that which is high is exposed to view, and looked up to, so in Zion the perfections of the divine nature appear more conspicuous and more illustrious than any where else. Therefore let those that dwell in Zion, and worship there, praise thy great and terrible name, and give thee the glory due unto it, for it is holy. The holiness of God’s name makes it truly great to his friends and terrible to his enemies, v. 3. This is that which those above adore–Holy, holy, holy. 2. He was all in all in their civil government, v. 4. As in Jerusalem was the testimony of Israel, whither the tribes went up, so there were set thrones of judgment,Psa 122:4; Psa 122:5. Their government was a theocracy. God raised up David to rule over them (and some think this psalm was penned upon occasion of his quiet and happy settlement in the throne) and he is the king whose strength loves judgment. He is strong; all his strength he has from God; and his strength is not abused for the support of any wrong, as the power of great princes often is, but it loves judgment. He does justice with his power, and does it with delight; and herein he was a type of Christ, to whom God would give the throne of his father David, to do judgment and justice. He has power to crush, but his strength loves judgment; he does not rule with rigour, but with moderation, with wisdom, and with tenderness. The people of Israel had a good king; but they are here taught to look up to God as he by whom their king reigns: Thou dost establish equity (that is, God gave them those excellent laws by which they were governed), and thou executest judgment and righteousness in Jacob; he not only by his immediate providences often executed and enforced his own laws, but took care for the administration of justice among them by civil magistrates, who reigned by him and by him did decree justice. Their judges judged for God, and their judgment was his, 2 Chron. xix. 6.
II. Putting these two things together, we see what was the happiness of Israel above any other people, as Moses had described it (Deu 4:7; Deu 4:8), that they had God so night unto them, sitting between the cherubim, and that they had statutes and judgments so righteous, by which equity was established, and God himself ruled in Jacob, from which he infers this command to that happy people (v. 5): “Exalt you the Lord our God, and worship at his footstool; give him the glory of the good government you are under, as it is now established, both in church and state.” Note, 1. The greater the public mercies are which we have a share in 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 the matter of our praise. 2. When we draw night to God, to worship him, our hearts must be filled with high thoughts of him, and he must be exalted in our souls. 3. The more we abase ourselves, and the more prostrate we are before God, the more we exalt him. We must worship at his footstool, at his ark, which was as 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 does on the angels themselves, Isa 6:2; Isa 6:3.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 99
Holy Is the Lord
This psalm sets forth the holy reign of the Lord in three ways: 1) First in His name, v. 1-3; 2) Second in His judgment, v. 4, 5; and 3) Third in His dealings with men, v. 6-9.
Scripture v. 1-9:
Verse 1 announces that the Lord continually reigns, as king-absolute at which thought all people should tremble. He is described as continually sitting between the cherubim, over the Ark of the covenant, judging righteously, Psa 80:1; 2Sa 6:2. All the earth is called to stagger in awe of Him, Isa 19:14; See also Exo 25:22; Exo 40:35; Or tremble, as in anger, Psa 4:4; Eph 4:26; Rev 11:17-18; Heb 9:5.
Verses 2, 3 extol the name of the Lord (Jehovah) as great in Zion, and “high above all people,” Psa 48:1. All the people are called to praise his “great and terrible name,” because it is holy, Deu 3:24. See also 1Ch 29:11; Lev 22:2; Psa 9:11.
Verse 4 asserts that the Lord with omnipotent (all powerful) strength also loves to exert judgment upon the wicked and oppressors of the poor and the righteous. He establishes equity, justice, and righteousness in Jacob, Israel, His people, Psa 11:7; Psa 98:9; Isa 11:4; Deu 32:4; 2Sa 8:15.
Verse 5 appeals “exalt ye the Lord our God, and worship at his footstool; for he is (exists as) holy,” or at his feet; Bow and humble yourself before Him, not before statutes or idols, Luk 18:14; Isa 66:1; Lev 19:2; See also Exo 15:11; Deu 26:10; Psa 21:13; Psa 108:5; 1Ch 28:2; Zec 14:17.
Verse 6 illustrates that He is a prayer hearing God to whom Moses, Aaron, and Samuel prayed, and He answered them as, law giver, priest, and judge in Israel; he has heard, hears, and will hear those who call on Him still, Exo 2:2; Exo 4:14; 1Sa 1:20; Jer 15:1; Psa 5:3; Psalms 4; Psa 40:1-3; Psa 145:18-19; Job 34:28.
Verse 7 relates that God spoke to Israel in a cloudy pillar, from Sinai; They heard and kept his testimonies, and the ordinances that He gave them, though not with a perfect heart, Exo 19:9; Exo 33:9; Deu 31:15; Num 12:5. See also Exo 13:21; Gen 6:22; 1Sa 8:6; 1Sa 15:11.
Verse 8 relates that God answered His people Israel, and forgave them when they did evil, repented, and turned back to Him in harmony with His law and testimonies, a thing He will still do toward His people today, 1Jn 1:9; 1Jn 2:1-2. See too Exo 3:7. He revenged their sins, Deu 9:20.
Verse 9 concludes with an exhortation to “exalt the Lord our God and worship at His holy hill (Zion);” corresponding to the church in this age, Eph 3:21; Heb 10:24-25. Such is to be done, because the Lord Jehovah our God is holy, to be followed, obeyed, and worshipped, Mar 8:34-37; Joh 4:24. See also Psalms 29; Psalms 2; Deu 26:10; Exo 15:22; Isa 6:3. His righteous and just acts are a fruit of His holy, sinless nature.
Fuente: Garner-Howes Baptist Commentary
1 Jehovah reigns The people, who were formerly called upon to rejoice, are now commanded to tremble. For as the Jews were encompassed by enemies, it was of the utmost importance that God’s power should be magnified among them, that they might know that, while under his guardianship, they would be constantly and completely safe from the hatred and fury of every foe. The Hebrew word רגז, ragaz, as we have elsewhere seen, sometimes signifies to tremble, at other times, to be angry, and, in short, denotes any strong emotion arising either from anger or fear. (115) Accordingly, the prophet here intends that God, in the emancipation of his chosen people, should give such a palpable display of his power, as would strike all the nations with dismay, and make them feel how madly they had rushed upon their own destruction. For it is with regard to men that God is said to reign, when he exalts himself by the magnificent displays which he gives of his power; because, while the aid which he gives to them remains invisible, unbelievers act a more presumptuous part, just as if there were no God.
(115) רגז, ragaz, “denoting commotion either of the body or mind, imports in the latter acceptation particularly two things, fear and anger, those two principal emotions of the mind. In the sense of anger we have it in Gen 45:24, where we render it falling out or quarrelling, and in 2Kg 19:27, where we render it rage So, Pro 29:9, and in Gen 41:10, the Hebrew קצף, (affirmed of Pharaoh, viz., that) he was wroth, is by the Chaldee rendered רגז. And this is much the more frequent acceptation of the word in the Old Testament.” — Hammond ’ s note on Psa 4:4. On the text before us, after observing that Abu Walid explains this root as signifying in the Arabic trembling and commotion, arising sometimes from anger, sometimes from fear, and other causes, the same critic says, “Here the context may seem to direct the taking it in the notion of commotion simply, as that signifies ἀκαταστασία, sedition or tumult of rebels or other adversaries. And then the sense will be thus: ‘The Lord reigneth, let the people be moved,’ i e. , Now God hath set up David in his throne, and peaceably settled the kingdom in him, in spite of all the commotions of the people. The LXX. render it to this sense, as Psa 4:4, ὀργιζέσθωσαν, ‘let the people be angry or regret it as much as they will.’” The verb here, and the concluding verb of the verse, may be read in the future tense: “The people or nations shall tremble, and the earth shall be moved,” just as at the giving of the Law, “the people trembled,” and “the earth shook.” Thus the passage may be regarded as a prediction of the subjection of the heathen world to the dominion of Christ.
Fuente: Calvin’s Complete Commentary
INTRODUCTION
This Psalm is one of the series of Psalms which celebrate the Kingship of Jehovah. All these Psalms, says Perowne, alike tell of the setting up of a Divine kingdom upon earth. All alike anticipate the event with joy. One universal anthem bursts from the whole wide world to greet the advent of the righteous King. Not Zion only and the daughters of Judah are glad, but the dwellers in far-off islands and the ends of the earth. Even inanimate nature sympathises with the joy; the sea thunders her welcome, the rivers clap their hands, the trees of the wood break forth into singing before the Lord. In all these Psalms alike the joy springs from the same source, from the thought that on this earth, where might has so long triumphed over right, a righteous King shall reign, a kingdom shall be set up which shall be a kingdom of righteousness, and judgment, and truth.
In this Psalm, not only the righteous sway of the King, but His awful holiness, forms the subject of praise, and the true character of His worshippers as consecrated priests, holy, set apart for His service, is illustrated by the examples of holy men of old, like Moses, Aaron, and Samuel.
THE SUPREMACY OF THE LORD IN THE CHURCH AND THE STATE
(Psa. 99:1-5)
The Psalmist celebrates
I. The supremacy of the Lord in the Church. Psa. 99:1-3.
1. The Lord dwells in the Church. He sitteth throned upon the cherubim. The sitting implies rest and permanence; that Jehovah is not a transient guest, but an abiding resident there. The Lord hath chosen Zion, he hath desired it for His habitation. This is My rest for ever; here will I dwell, for I have desired it. In a special manner the Lord dwells in the Church. He specially manifested Himself in the Holy of Holies in the Jewish Temple. The Temple was the royal palace, and the Holy of Holies was the presence-chamber. And in the Christian Church He is specially present. Here He manifests the perfections and glory of His character more fully than elsewhere
(1) In the salvation of sinners.
(2) In the communications of His grace which He makes to His people. (See remarks on Psa. 76:2; Psa. 80:1; Psalms 87.)
2. The Lord it Supreme in the Church. The Lord reigneth; He sitteth throned upon the cherubim; the Lord is great in Zion, and He is high above all the people. The Lord rules in His Church. He is sovereign there. His will is loyally obeyed there. And He is supreme in the hearts of His people. He has manifested His greatness in the Church,the greatness of His power, wisdom, righteousness, and grace. And He who rules in Zion rules in all the nations of the earth. He is exalted above all the peoples. The Psalmist speaks of His great and terrible name, or, great and fearful name. The Lords name is equivalent to the Lord himself in His revealed holiness. His name is terrible to His enemies, holy to His people, great to both, and should be held in awe and reverence by all men. Let the Church of this age ask herself two questions.
First. Does the Lord dwell in her midst? Are the tokens of His presence manifest? Are sinners converted to Him? Do her members live as members of a society in constant communication with and in the constant presence of the Lord and King?
Second. Is the Lord supreme in her? In some Churches Acts of Parliament are supreme, in others rigid creeds and formul, in others respectability and fashion, in others sacraments and ceremonies. Oh, for the day when the Lord Jesus Christ, in His spirit and principles, shall be supreme in every community of His professed followers!
II. The supremacy of the Lord in the state. Psa. 99:4-5. Two prominent features of this supremacy are mentioned by the Poet
1. Power. The Kings strength. This verse, as regards construction, is entirely dependent upon the preceding one.Hengstenberg. Perowne says: Others carry on the construction from the last verse, taking the words He (or, it) is holy, as parenthetical, thus: They shall praise Thy great and fearful Name (it is holy), and the might of the King who (or, which) loveth righteousness. It must be confessed that, but for the words of the refrain, which it is awkward to take thus parenthetically, the sense and the construction are better preserved by this rendering. Christ is an almighty King both in Himself, and in and for all who believe in Him.
2. Righteousness. This is the great thing. His strength is mentioned, because it is perfectly righteous. His omnipotence expresses itself only in righteousness. We have here
(1) Righteousness in the heart of the King. Loveth judgment. He loveth righteousness and judgment. The Lord loveth judgment, and forsaketh not His saints.
(2) Righteousness in His legislation. Thou dost establish equity. He has established rectitude as the great eternal law of His government. The law is holy.
(3) Righteousness in His administration. Thou executest judgment and righteousness in Jacob. Under the reign of Jehovah the executive is as just as the legislative. All the laws and all the administration tend to the establishment of righteousness.
Learn here the Divine idea of religion in the state. The government of a country is religious when the king rules in righteousness, when Parliament strives to abolish all unrighteous laws and to enact righteous ones, when magistrates and judges seek to administer the laws justly, and when venality and corruption are swept from all its departments and offices.
There is one feature in the relation of the King both to the Church and to the State which is brought into prominence, viz., His Holiness. He is holy. Charnock well says: As His holiness seems to challenge an excellency above all His other perfections, so it is the glory of all the rest; as it is the glory of the Godhead, so it is the glory of every perfection in the Godhead; as His power is the strength of them, so His holiness is the beauty of them. As sincerity is the lustre of every grace in a Christian, so is purity the splendour of every attribute in the Godhead. His justice is a holy justice, His wisdom a holy wisdom, His arm of power a holy arm, His truth or promise a holy promise. Holy and true go hand in hand. His name, which signifies all His attributes in conjunction, is holy.
III. The holy supremacy of the Lord as a reason for worship. Let them praise Thy name; for it is holy. Exalt ye the Lord our God, and worship at His footstool; for He is holy. Holiness is the summation of all moral perfections; therefore we should worship the Lord. He is supreme not only in position, but in character; therefore we should adore Him. We should exalt Him
1. With reverent fear. Let the people tremble; let the earth be moved. Amyraldus points out that the fear which proceeds from simple reverence, as well as that which arises from apprehension of evil, produces trembling. So the first verse may apply to the Church as well as to the world. With awe approach THE HOLY ONE.
2. With profound humility. Worship at His footstool. As weak and dependent creatures, and especially as sinful creatures, it behoveth us to draw near to Him with deep self-abasement.
EXAMPLES OF THE HOLY SOVEREIGNTY OF GOD AND THE BECOMING WORSHIP OF HIS PEOPLE
(Psa. 99:6-9)
The connection of these verses with the foregoing is not very clear. It is not easy to trace with certainty the continuity or the relation of thought. The relation suggested by Perowne seems to us the most probable with which we are acquainted. The great subject of the Psalmists praise is the holiness of God. It is a holy God whom he calls upon all men to worship. It is a holy foot-stool, a holy mountain, before which they bow down; it is therefore a holy worship which they must render. Such was the worship of His saints of old: and then likewise Jehovah manifested His holiness both in forgiving and in taking vengeance. Consider
I. The examples of the becoming worship of man. Moses and Aaron among His priests, and Samuel, &c. Of these Aaron only was a priest in the usual acceptation of the term. But Moses discharged the priestly duties before Aaron entered upon his office (Exo. 40:22-27), and he consecrated Aaron and his sons. Samuel also exercised priestly functions (1Sa. 9:12-13; and 1Sa. 7:9). But the feature of the priestly office which is here brought into view is intercession, calling upon God. Among them that call upon His name, is an explanation of among His priests. Examples of this calling upon God in intercession by Moses are recorded in Exo. 17:11-12; Exo. 32:30-32; Psa. 106:23; and by Samuel, 1Sa. 7:8-9; 1Sa. 12:16-19; 1Sa. 12:23. And a signal example of the efficacy of Aarons intercession is recorded in Num. 16:47-48. These distinguished saints worshipped God
1. In earnest prayer. Intercessions and pleadings such as theirsso bold, yet so reverent; so confident, yet so humblegreatly honour the Lord. Their living faith in Himself and their sincere and deep trust in His mercy were well-pleasing to Him. He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.
2. In holy lives. They kept His testimonies and the ordinances that He gave them. They gave to God the praise not only of the lip, but of the life. Thanksgiving is good, but thanks-living is better. A holy life is the true expression of a reverent heart. The worship of a holy life excels the purest and most reverent worship of prayer and praise; because
(1) it is constant, and
(2) it is more influential.
Let us imitate these high examples of worship.
II. The examples of the holy sovereignty of God. He answered them. He spake unto them in the cloudy pillar. Thou answeredst them, O Lord our God, &c. The Lords holy sovereignty was manifest in His answers to the prayers of His servants. He answered them
1. By His communications unto them. He spake unto them in the cloudy pillar. These words are strictly applicable only to Moses and Aaron. But the cloudy pillar may be taken as a figurative expression denoting Divine revelation generally, taken from one of its original forms. The Lord frequently communicated with Moses (Exo. 16:10-12; Exo. 24:15-18, et al); and with Aaron (Num. 12:5-8). Moreover the Lord often spoke to Samuel. Even in childhood the voice of the Lord was addressed to him; and He continued to communicate with him through a long life. In thus responding to the worship of His servants the Lord manifested His gracious condescension, &c.
2. By granting the forgiveness for which they pleaded. Thou wast a God that forgavest them. These ancient saints interceded with the Lord on behalf of the sinful people, when His wrath was kindled against them (Exo. 32:11-14; Exo. 32:31-32; Num. 16:47-48; 1Sa. 7:9), and in answer to their prayers He forgave the sins of the people. In their own personal history there are no remarkable examples of the forgiving mercy of the Lord; but there are in their intercessions for the people. The Divine supremacy is merciful and gracious. The King has no pleasure in the death of the wicked; but that the wicked turn from his way and live.
3. By inflicting judgment on their evil doings. Thou tookest vengeance of their inventions, or doings. There is perhaps an allusion here to the punishment of the whole adult population of Israel for their murmurings and rebellions. In that portion of their history we see the intercession (Num. 14:13-19), the forgiveness (20, 21), and the judgment (22, 23). Thus God manifested His grace in hearing prayer, His mercy to the offenders, His anger against sin, and His holiness in all.
CONCLUSION.
1. How holy are all the doings of God! Holiness has been defined the symmetry of the soul; and all the attributes and operations of God are gloriously symmetrical, they harmonise; the harmony is holiness.
2. How great is the power of prayer! Prayer is the slender nerve that moveth the muscles of Omnipotence.
PARDON WITH PUNISHMENT
(Psa. 99:8)
Thou wast a God that forgavest them, though Thou tookest vengeance of their inventions.
A very great and grave mistake about the whole relations of forgiveness and retribution, and about the whole character of that Divine nature from which they both flow, is implied and concentrated, as it were, in that little word though. It is no part of the original Psalm, and the rendering is a case of interpretation, rather than of translation. What the Psalm says is this: Thou wast a God that forgavest them, and Thou tookest vengeance of their inventions. There is no apparent antagonism here even hinted at between pardon, forgiveness, and punishment, but they are both regarded as parts of one great whole, and as flowing from the holy love of God, which the whole Psalm celebrates.
Vengeance! The modern notion attached to revenge is by no means to be found in the word which is here employed. What the Old Testament meant by vengeance is precisely that public justice to which the modern notion of revenge is diametrically opposed.
Notice,
I. That forgiveness is, at bottom, the undisturbed communication of the love of God to sinful man. We are far too apt to think that God pardons men in the fashion in which the sovereign pardons a culprit who has been sentenced to be hanged. Such pardon implies nothing as to the feelings of either the criminal or the monarch. There need neither be pity on the one side nor penitence on the other. The true idea of forgiveness is to be found not in the region of law only, but in the region of love and Fatherhood. The forgiveness of God is over and over again set forth in Scripture as beinga fathers forgive-ness. Your heavenly Father will forgive you your trespasses. Let us remember our own childhood, our children, and how we do with them Not putting up the rod, but taking your child to your heart, is your forgiveness. The blessing of forgiveness is not fully comprehended when it is thought of as shutting up some outward hell, or the quenching of its flames. It goes much deeper than this, and means the untroubled communion of love and delight between the reconciled father and the repentant child. The slave may dread the rod, but the child dreads the fathers closed heart. And pardon is the open heart of God, full of love, unaverted by any consequences of my sin, unclosed by any of my departures from Him.
II. That such pardon does necessarily sweep away the one true penalty of sin. I have been maintaining that the proper notion of pardon is not the removal of penalty, and that is absolutely true if you think of penalty only as being external and arbitrarily inflicted. But it is not true when we come into the spiritual region. What is the penalty of sin? The wages of sin is death. What is death? The wrenching away of a dependent soul from God. How is that penalty ended? When the soul is united to God in the threefold bond of trust, love, and obedience. The communication of the love is the barring of the hell. The one true penalty of sin is to be torn asunder from God by our own evil desires, and therefore the outflow of His love to us sinners is really the cancelling of the sorest penalty and true wages of unrighteousness. The real penalty passes away where the love is welcomed and received.
III. That the pardoning mercy of God leaves many penalties unremoved.
Thou forgavest them, and Thou tookest vengeance of their inventions. Forgiveness and punishment are both parts of one process, they both come from one source, the One heart which is all holiness and all love. Let me remind you of historical illustrations that may help to bring this idea out a little more clearly. Aaron, see Num. 20:24; Moses, see Deu. 32:48-51; David, see 2Sa. 12:7-14. The old statement, Whatsoever a man soweth that shall he also reap, is absolutely true, universally true. God loves us too well, not to punish His children when they sin, and He loves us too well to annihilate, were it possible, the secondary consequences of our transgressions. The two sides of the one truth must both be recognisedthat the deepest and the primary penalties of our evil, which are separation from God, and the painful consciousness of guilt, are swept awayand, also, that other results are allowed to remain, which, being allowed, may be blessed and salutary for the transgressors. If you waste your youth, no repentance will send the shadow back upon the dial, or recover the ground lost by idleness, or restore the constitution shattered by dissipation, or give again the resources wasted upon vice, or bring back the fleeting opportunities.
IV. That pardoning love so modifies the punishment that it becomes an occasion for solemn thankfulness. Whatever painful consequences of past sin may still linger about our lives, or haunt our hearts, we may be sure of two things about them allthat they come from Forgiving Mercy, that they come for our profit. It is no harsh,no, nor even only a righteous Judge who deals with us. We are chastened by a Fathers hand. When we are judged, we are chastened of the Lord, that we should not be condemned. The stroke of condemnation will never fall upon our pardoned hearts. That it may not, the loving strokes of His discipline must needs accompany the embrace of His forgiveness. And so the pains change their character, and become things to be desired, to be humbly welcomed, to be patiently borne and used, and even to be woven into our hymns of praise.
Brethren! you know where and how the pardon is to be found. In Christ is all the Divine forgiveness treasured. Trust in Him, and there is no condemnation for you.
You have before you an alternativeeither you will be separated from your sins by Gods pardon in Christ and Gods chastisement of love; or, clutching your sins, refusing to let Him cast them all away, you will be separated by them utterly from God, and so fall into the death which is the wages and punishment of sin.A. Maclaren, D.D.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 98, 99
DESCRIPTIVE TITLE
A Shorter Service of Song (for a Sabbath Day).
ANALYSIS
Psalms 98 : An Invitation to Sing the New Song of Jehovahs Victory in behalf of the House of Israel.
Psalms 99 : Jehovahs Assumption of Kingship Proclaimed: with a Renewed Call to Worship.
Psalms 98
(Lm.) Psalm.
1
Sing ye to Jehovah a song that is new,
for wondrous things hath he done,
his own right hand and his holy arm have gotten him victory![350]
[350] Or: salvation.
2
Jehovah hath made known his victory,
to the eyes of the nations hath he unveiled his righteousness:
3
He hath remembered his kindness and his faithfulness to the house of Israel,
all the ends of the earth have seen the victory[350] of our God.
4
Shout ye to Jehovah all the earth,
break forth and ring out your joy and make ye melody:
5
Make ye melody to Jehovah with the lyre,
with the lyre and the voice of psalmody;
6
With trumpets and the sound of the horn
shout ye before the KingJehovah!
7
Let the sea thunder and the fulness thereof,
the world and they who dwell therein:
8
The streamslet them clap their hands,
together the mountainslet them ring out their joy:
9
Before Jehovah for he is coming to judge the earth:
he will judge the world with righteousness,
and the peoples with equity.
(Nm.)
Psalms 99
(Nm.)
1
Jehovah hath become king[351]let the peoples tremble,
[351] As in Psa. 93:1, Psa. 96:10, Psa. 97:1.
enthroned on cherubimlet the earth quiver.
2
Jehovah in Zion is great,
and high is he above all the peoples.
3
Let them thank thy name great and fearful:
(4)
Holy is he.4 and strong,
a king who loveth justice.
Thou hast established equity,
justice and righteousness in Jacob hast thou thyself wrought.
5
Exalt ye Jehovah our God,
and bow down at his footstool:
Holy[352] is he!
[352] Some cod. (w. Sep., Vul.): For holyGn.
6
Moses and Aaron among his priests,
and Samuel among the callers on his name,
callers [were they] unto Jehovah and he used to answer them:
7
In a pillar of cloud used he to speak unto them:
they kept his testimonies,
and a statute he gave to them.
8
Jehovah our God! thou thyself didst answer them,
a forgiving GOD becamest thou unto them;
but one taking vengeance on the evil deeds of them.
9
Exalt ye Jehovah our God,
and bow down at his holy mountain;
For holy is Jehovah our God.
(Nm.)
PARAPHRASE
Psalms 98
Sing a new song to the Lord telling about His mighty deeds! For He has won a mighty victory by His power and holiness.
2, 3 He has announced this victory and revealed it to every nation by fulfilling His promise to be kind to Israel. The whole earth has seen Gods salvation of His people.
4 That is why the earth breaks out in praise to God, and sings for utter joy!
5 Sing your praise accompanied by music from the harp.
6 Let the cornets and trumpets shout! Make a joyful symphony before the Lord, the King!
7 Let the sea in all its vastness roar with praise! Let the earth and all those living on it shout, Glory to the Lord.
8, 9 Let the waves clap their hands in glee, and the hills sing out their songs of joy before the Lord, for He is coming to judge the world with perfect justice.
Psalms 99
Jehovah is King! Let the nations tremble! He is enthroned upon the cherubim. Let the whole earth shake.
2 Jehovah sits in majesty in Zion, supreme above all rulers of the earth.
3 Let them reverence Your great and holy name.
4 This mighty King is determined to give justice. Fairness is the touchstone of everything He does. He gives justice throughout Israel.
5 Exalt the Lord our holy God! Bow low before His feet.
6 When Moses and Aaron and Samuel, His prophet, cried to Him for help, He answered them.
7 He spoke to them from the pillar of cloud and they followed his instructions.
8 O Jehovah our God! You answered them and forgave their sins, yet punished them when they went wrong.
9 Exalt the Lord our God, and worship at His holy mountain in Jerusalem, for He is holy.
EXPOSITION
The warrant for regarding Psalms 98, 99 as a Shorter Service of Song for Sabbath Worship is informal, but probably sufficient. The comparative brevity of this Service is obvious. Its distinctness from what has gone before is marked by the superscribed word Psalm over 98. Its substantial identity of theme with Psalms 92-97 is easily perceived; and chiefly appears in the recurrence of the Proclamation of Jehovahs Kingship, sustained by similar invitations to worship, and a repetition, in Psa. 98:9, of the hearld note of Psa. 96:13.
Psalms 98 opens like 96, only with a clearer statement of the precise nature of Jehovahs victory: that it amounts to an unveiling of his righteousness, by fulfilling his promises to the house of Israel.
Psalms 99 contains a considerable amount of new matter: as, for example, Jehovahs occupancy of his cherubic throne; Zion being the especial place where his greatness is displayed; with a tolerable clear reminder of the trisagion or thrice holy cry of the Seraphim in Isaiah 6. Again, it is very pointedly said that Jehovah himself has wrought justice and righteousness in Jacobthe use of which name, for Israel, offers a further assurance that it is to the historic nation of the Twelve Tribes that the psalm refers. It is perhaps a little difficult to determine the motive for referring by name to Moses, Aaron and Samuel: probably not so much to generalise, by intimating that even now they have among them a Moses, an Aaron, and a Samuel to intercede for them (as Kp. suggests) as to connect, in a more general way the old history with the new, and to enjoin the lesson of holy fear as not out of place in the coming glorious time.
The foregoing rapid survey of the two Sabbath Services of Song has been submitted for the purpose of preparing the reader for the following.
GENERAL REFLECTIONS
on the entire twofold series of psalms whose Keynote is Jehovah hath become King.
The first reflection is: That here we have intimated some NEW DIVINE ACTION based upon the abiding and unalterable Sovereignty of God, but in advance of it; coming into effect at a special time and place and under special circumstances; and furthermore leading to results so stupendous as naturally to raise the question how far they have even yet been fulfilled. It is satisfactory to observe with what practical unanimity Expositors agree that such New Divine Action is affirmed by the great words of proclamation four times over used in these psalms: Yahweh malak=Jehovah hath become King. Thus the Speakers Commentary says: The verb rendered is (now) king is here used in reference to the inauguration of the Theocracy in its final and complete manifestation. Similarly Perowne: Is KING. More exactly, hath become King, as if by a solemn coronation (comp. the same expression of a new monarch ascending the throne, 2Sa. 15:10, 1Ki. 1:11, 2Ki. 9:13). He has been King from everlasting, but now His kingdom is visibly set up, His power and His majesty fully displayed and acknowledged. More fully Delitzsch: Heretofore Jahves rule, seeing He has waived the use of His omnipotence, has been self-abasement and self-renunciation; now, however, He manifests Himself in all His majesty, which soars above everything; He has put this on as a garment; He is King and now shows himself to the world in His royal robe. In like manner Thrupp: There is in the words themselves, as Hengstenberg just remarks, an allusion to the form used at the proclamation of the commencement of the reign of an earthly sovereign; and hence it follows that the language does not apply to the constant government of God, but to a new glorious manifestation of his dominion. With equal explicitness, Briggs: Not the assertion of his everlasting royal prerogative, but the joyous celebration of the fact that He has now shown Himself to be King by a royal advent, taking His place on His throne to govern the world Himself, and no longer through inefficient or wicked servants. (Cp. Intro., Chap. III., Kingdom.)
The second reflection is: That these psalms are JEHOVISTIC RATHER THAN MESSIANIC, as a glance through them will at once shew. No Messiah, no Son of David, is once named in them. At first this is startling: ultimately it seems less strange. For, let us consider: Since No man can see God and live (Exo. 33:20), since No man hath seen God himself at any time (Joh. 1:18), it follows that whenever men have been held to have seen him, it can only have been through a veil. It is well known that there are incidents and suggestions even in the Old. Testament looking in this direction, particularly with regard to the Messenger in whom is the name Jehovah (Gen. 16:10-13; Gen. 19:24, Exo. 23:20-21; Exo. 33:14-15). Then, too, Christians, holding Jesus of Nazareth to have been the Messiah, consistently conceive of him as the veiled manifestation of Deityveiled in self-renunciation and self-abasement; and therefore no man was compelled to see his glory; which glory, now, for the present, is hid in God (Col. 3:3) and ready at any time to burst forth as in these Theocratic psalms.
A third reflection naturally follows: That these psalms, for their fulfilment, await THE MESSIAHS SECOND ADVENT. The psalms are highly poetic, and even dramatic, as all sober interpreters admit. Still, it by no means follows that they have no clear burden to deliver; and therefore the dictate of sanctified common sense would appear to be to say, Will the burden of these psalms, when due allowance has been made for figures of speech, be well met when the Messiah returns, according to the plain sense of his own and his apostles sayings about his Second Coming?
We may here strengthen these reflections by quoting the weighty words of Delitzsch: In addition to such psalms as behold in anticipation the Messianic future, whether it be prophetically or only typically, or typically and prophetically at once, as the world-overcoming and world-blessing kingship of the Anointed of Jahve, there are others, in which the perfected theocracy as such is seen beforehand, not as the parousia of a human king, but as the parousia of Jahve himself, as the kingdom of God manifest in all its glory. These theocratic psalms form along with the Christocratic two series of prophecies, referring to the last time, which run parallel with one another. The one has for its goal the Anointed of Jahve, who from out of Zion rules over all peoples; while the other has Jahve, seated above the cherubim, to whom the whole world pays homage. Although these two series converge in the Old Testament, they do not come together; it is the historical fulfilment that first of all makes it clear that the parousia of the Anointed One and the parousia of Jahve are one and the same. It is only at a few climaxes of prophecy that this thought flashes forth in the Old TestamentIntro. to Psalms 93.
A fourth reflection is: That as soon as the ultimate blending of the Theocratic and the Christocratic prophecies is accepted, and information is accordingly sought in the New Testament regarding the Messiahs Second Coming as destined to fulfil these psalms, particularly as to the Destruction of the Lawless One by that Second Coming, according to 2 Thessalonians 2,so soon is THE POSITION OF Psalms 94 IN THIS SABBATH SERVICE OF SONG TRIUMPHANTLY VINDICATED. It cannot be denied that its position here is extraordinary; nor can it be doubted that the psalm itselfboth in its description of so gigantic a development of Lawlessness, as is portrayed therein, and in its outcries for Divine Vengeance there-uponreadily carries us beyond Hezekiah and beyond Sennacherib. It would surpass the wit of man to coin a more apt phrase for describing the COMING LAWLESS ONE, in the awful doings to be permitted him, than as the Throne of Engulfing Ruin framing Mischief by Statute. Given, then, the conclusions that this Throne of Iniquity will yet prove specially disastrous to Hezekiahs nation; and that Jehovahs overthrow of that Throne will constitute the great Victory by which the Theocracy will be visibly set up on earth, and Jehovahs final reign inaugurated,then nothing could be more appropriate than the insertion of this psalm just here in Hezekiahs larger Sabbathdays Service of Song. Indeed, only to see this, is nothing short of discovering a new, unexpected and most welcome proof of Jehovahs wondrous overruling ways; and it may be forgiven any Christian if, under such an impulse, with bowed head he here sends up to< heaven his welcome to YAHWEH-CHRIST as EARTHS COMING KING.
QUESTIONS FOR DISCUSSION
1.
What are the reasons for considering Psalms 98, 99 as a shorter service of song for a sabbath day?
2.
What is the purpose of referring to Moses, Aaron, and Samuel by name?
3.
Rotherham makes four reflections on these two psalmsshall we state and discuss the thought of each: (a) On the basic pre-supposition that Jehovah hath become king, What is the new divine action? Evidently the rule or kingship of God has taken on a new aspect. (b) What is meant by saying these psalms are Jehovistic rather than Messianic? What is the ultimate conclusion? (c) The fulfillment of these psalms await the return of the Messiah. Are we to believe there is to be a literal rule of God through Christ in Jerusalem? Discuss. (d) Psalms 94 is vindicatedhow? What does 2 Thessalonians 2 say about this? Is the lawless one described in Psalms 99? Discuss.
Fuente: College Press Bible Study Textbook Series
(1) The Lord reigneth.See Note, Psa. 93:1.
Tremble.LXX. and Vulg., be angry. The optative in this and the following clause is after the LXX.; but the Hebrew is in the ordinary present, the peoples tremble, the earth staggers.
He sitteth.In original a participle.
Between the cherubims . . .See Notes on Psa. 80:1.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. The Lord reigneth A public proclamation, (see on Psa 93:1; Psa 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 Exo 15:14-16; Deu 2:25; Jos 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 Psa 80:1.
Let the earth be moved The earth shall be moved. This clearly determines that the address is to all the nations.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psalms 99
Theme Psalms 99 is a song referring to God’s holiness. Psa 99:3; Psa 99:5; Psa 99:9 repeat the stanza that God is holy.
Psa 99:1 The LORD reigneth; let the people tremble: he sitteth between the cherubims; let the earth be moved.
Psa 99:1
Exo 25:22, “And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.”
Note:
Psa 80:1, (To the chief Musician upon Shoshannimeduth, “A Psalm of Asaph.) Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth .”
Fuente: Everett’s Study Notes on the Holy Scriptures
Praise of the Messiah, the Thrice Holy.
v. 1. The Lord reigneth, v. 2. The Lord is great in Zion, v. 3. Let them praise Thy great and terrible name, v. 4. The King’s strength also loveth judgment, v. 5. Exalt ye the Lord, our God, v. 6. Moses, v. 7. He spake unto them, v. 8. Thou answeredst them, O Lord, our God; Thou wast a God that forgavest them, v. 9. Exalt the Lord, our God,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
HERE we have the last of the series of Second Advent psalms, which began with Psa 93:1-5. The first of them, the fifth, and the last, commence in the same waywith the watchword, “The Lord reigneth.” The first and last lay special stress on holiness, as God’s leading characteristic, and as required by him (Psa 93:5; Psa 99:3, Psa 99:5, Psa 99:9). Delitzsch has called this psalm “the earthly echo of the seraphic Trisagion.” It resolves the concentrated declaration, “Holy, holy, holy, is the Lord of hosts” (Isa 6:3), into three distinct and separate cries, “Holy is he” (Psa 93:3); “Holy is he” (Psa 93:5); and “Holy is the Lord our God” (verse 9). This refrain divides the psalm into three unequal portions, viz. Psa 93:1-3; Psa 93:4, Psa 93:5; and verses 6-9.
Psa 99:1
The Lord reigneth (see the comment on Psa 93:1). Let the people tremble; literally, the peoples; i.e. all the nations upon earth. He sitteth between the cherubim; rather, he hath his seat upon the cherubim (comp. Psa 80:2). The imagery is taken from the internal economy of the Jewish temple, where the Shechinah was enthroned above the cherubic forms that overshadowed and guarded the ark. Let the earth be moved; or, quake (comp. Psa 114:7).
Psa 99:2
The Lord is great in Zion. Primarily great among his faithful ones, among whom his greatness is especially shown. And he is high above all the people (or rather, peoples). Secondarily great, or “high,” among the nations which do not acknowledge him, but are forced to tremble before him (see Psa 99:1).
Psa 99:3
Let them praise thy great and terrible Name. Even the Gentiles, after conversion, will praise the Lord, sing of him, and bless his Name. (On the “greatness” and “terribleness” of God, see Exo 15:11; Deu 7:21; Deu 10:17; Neh 1:5; Neh 4:14; Psa 68:35, etc.) For it is holy; rather, holy is he. This may be a suggestion to those about to praise Goda putting of words into their mouth; or it may be an almost involuntary outburst of praise on the part of the psalmist.
Psa 99:4
The King’s strength also loveth judgment. “The king” is here the Lord, Jehovah (see Psa 98:3). His “strength,” or might, “loves,” and is always combined with, right (comp. Isa 61:8, “I the Lord love judgment”). Thou dost establish equity. The pronoun is emphatic: “Thou, even thou”nearly equivalent to “thou only””dost establish equity.” Thouagain emphatic”thou, even thou”executest judgment and righteousness in Jacob; i.e. governest thy people Israel with strict and absolute justice.
Psa 99:5
Exalt ye the Lord our God (comp. Psa 99:9; and see also Psa 118:20 and Isa 25:1). And worship at his footstool. The “footstool of God” is everywhere (except in Isa 66:1) the ark of the covenant, which he that sat upon the cherubim touched, as it were, with his feet (see 1Ch 28:2; Psa 132:7; Lam 2:1; Isa 60:13). Israel is called upon to worship God as he sits in his holy temple, enthroned above the cherubim, with his feet upon the mercy seat. For he is holy; rather, as in Psa 99:3, holy is he.
Psa 99:6
Moses and Aaron among his priests. Moses, though not called a priest in the Pentateuch, performed many priestly acts, such as sprinkling the blood of the covenant at Mount Sinai (Exo 24:6-8), setting in order the tabernacle (Exo 40:18-33), consecrating Aaron and his sons (Le Psa 8:6 -30), interceding for the people (Exo 32:30-32; Num 14:13-19), etc. He is therefore, not improperly, here included among God’s priests. And Samuel among them that call upon his Name. Samuel was not a priest, but a simple Levite (1Ch 6:16-28). He was, however, a powerful intercessor with God, a righteous man whose effectual fervent prayer availed much. He is united with Moses by Jeremiah, as having weight with God through his prayers (Jer 15:1; see also 1Sa 12:19-22). They called upon the Lord, and he answered them (see Deu 11:19; Deu 10:10; 1Sa 12:17, etc.).
Psa 99:7
He spake unto them in the cloudy pillar (see Exo 33:9, “And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door.; and the Lord talked with Moses”). They kept his testimonies, and the ordinance that he gave them. Moses was known as “the servant of the Lord” (Deu 34:5; Jos 1:1, Jos 1:2, etc.). He was “faithful in all his house, as a servant” (Heb 3:5). Aaron was “the saint of the Lord” (Psa 106:16). This general obedience was, however, departed from in some few instances (see the comment on Psa 99:8).
Psa 99:8
Thou answeredst them, O Lord our God (comp. Psa 99:6, ad fin.). Thou wast a God that forgavest them; literally, a forgiving God wast thou to them. Both Moses and Aaron “angered God at the waters of strife” (Psa 106:32; Num 20:12, Num 20:13). Aaron angered him still more by sanctioning the idolatry of the golden calf (Exo 32:1-24). God pardoned both of them these and other sins, but not without inflicting punishment for the sins. Though thou tookest vengeance of their inventions. God’s “severity” extended even to these blessed saints, Moses, Aaron, and Samuel. The former two were expressly excluded from the land of promise for their conduct at Meribah (Num 20:12); and Samuel’s judgeship seems to have been brought to an end through his undue leniency towards his sons Joel and Abiah (1Sa 8:1-5).
Psa 99:9
Exalt the Lord our God, and worship at his holy hill. Repeated from Psa 99:5, with the slight variation that “his holy hill” is substituted for “his footstool”Zion, on which the temple stood, for the sanctuary of the temple itself. For the Lord our God is holy; rather, for holy is the Lord our God (comp. Psa 99:3 and Psa 99:5).
HOMILETICS
Psa 99:6
Samuel.
The venerable figure of Samuel forms the living link between two great and very diverse stages in the history of ancient Israel. He was the last of the judges (Act 13:29), he was the first of the prophets (Act 3:24). Not that there were no prophets between Moses and Samuel (Jdg 4:4; 1Sa 2:27), but from his time the prophetic gift and office took that leading place which belonged to it down to the days of Malachi. As judge, Samuel’s administration brought to a close the period of anarchy recorded in the Book of Judges; as prophet, he was commissioned to choose and anoint the first King of Israel; and, on Saul’s proving himself utterly unable to understand his position as the Lord’s servant, and thus unfit to reign, to declare his deposition, to anoint David, and probably to train him for his high office, and to promise to the seed of David an eternal throne and kingdom. The life and character of Samuel present at least three grand lessons and lines of thought (to be treated in different discourses).
I. SAMUEL AN EXAMPLE OF A CONSECRATED LIFE. A consecrated childhood the preparation for one of the noblest, purest, grandest, and most useful lives history records. When we think of Samuel, the image that most naturally rises to our view (as Dean Stanley observes) is not of the aged ruler and seer, with his unshorn grey locks on his shoulders (1Sa 1:11; 1Sa 12:2), but of “the child Samuel” (1Sa 1:27, 1Sa 1:28; 1Sa 2:11, 1Sa 2:18, 1Sa 2:21; 1Sa 3:1-10, 1Sa 3:19). Excepting the holy Child Jesus, there is none other in Scripture whose childhood and early piety, consecration, and inspiration are thus prominently recorded. The whole life is of a piece. “Wild excesses in youth are often followed by energy, by zeal, by devotion. We read it in the examples of Augustine, of Loyola, of John Newton But it is no less certain that they are rarely, very rarely, followed by moderation, by calmness, by impartial wisdom whatever else is gained by sudden and violent conversions, this is lost. Whatever else, on the other hand, is lost by the experience of evil, by the calm and even life that needs no repentance, this is gained . Samuel is the chief type, in ecclesiastical history, of quiet growth, of a new creation without conversion”. To such a childhood, the keynote of which was “Speak, Lord; for thy servant heareth,” the grey-headed saint could look back in his public appeal to the nation (1Sa 12:2-5). Seldom has so great a life been so blameless. This view of Samuel’s life and character appeals:
1. To the young. You may neglect or throw off the fear and love of God, faith and prayer and duty, and yet be converted and saved, like the poor prodigal; but you will have flung away life’s morning, robbed God of the firstfruits of life, forfeited the honour and happiness that crown a consecrated life, and the right to say with St. Paul, Act 23:1; Act 24:16; Act 26:4, Act 26:5; 2Ti 1:3.
2. To parents. Samuel was consecrated to God by his mother’s faith and prayers before he had any knowledge or choice.
3. To teachers of the young. The teacher who has trained one Samuel has richer reward and higher honour than one who has crammed a hundred prize winners.
II. SAMUEL AN EXAMPLE OF THE POWER OF PRAYER. His name, “Heard of God” (q.d. granted in answer to prayer), was the memorial of his mother’s brokenhearted supplications (1Sa 1:11, 1Sa 1:26, 1Sa 1:27). The first thing recorded of his childhood is that he “worshipped the Lord” (1Sa 1:28), “ministered to the Lord” (1Sa 2:11, 1Sa 2:18; 1Sa 3:1). His brief prayer (most of the mightiest recorded prayers are brief), “Speak; for thy servant heareth” (2Ti 3:10), contains the very concentrated spirit of prayer, the open ear of faith, the loving heart of obedience. Therefore it is not wonderful that Samuel’s prayers had great power (1Sa 7:8, 1Sa 7:9; 1Sa 12:17, 1Sa 12:18, 1Sa 12:19, 1Sa 12:23). Prayer was his refuge in trouble (1Sa 8:6; 1Sa 15:11). The text specially commemorates him “among them that call upon his Name.” The truth of the necessity, duty, and value of prayer, and of the fact that God does indeed answer prayer, is one in which the teaching of the Old and New Testament Scriptures is most completely and emphatically one. The Christian could not afford to dispense with this witnessloses much if he does not constantly feed his faith on it. Promises of prayer, and commands to pray, are even fuller and more emphatic (if possible) in the New Testament; but the Old Testament backs these up with the experience of two thousand years; and nearly two thousand years more have supplemented this experience, and tested and verified these promises. If there is a truth verified by human experience, it is thisthat God hears prayer (Joh 16:23, Joh 16:24; Jas 5:16).
III. THE RELATION OF RELIGION TO NATIONAL LIFE. Christians make a tremendous mistake when they suppose they may neglect the Old Testament Scriptures. The New Testament Scriptures unfold a fuller gospel, richer promises, a clearer manifestation of Divine love, a world embracing message. But in the history of ancient Israel lessons were taught, experiments made, problems solved for the Church and for mankind in all ages. God will not either repeat or unteach them. Woe to us if we despise them, especially in an age in which the Christian Church is so loudly called to face the social, national, and international problems of today!
1. National life and well being need religion as their only secure foundation. Samuel, as prophet judge, not a military leader, like Othniel or Gideon, but a judge because he was a prophet, represented God in relation to Israel, and Israel in relation to God (see 1Sa 7:2-15). All the miseries which befell Israel during the centuries from Joshua to Samuel were from one causetheir provoking the Lord. When deliverance followed repentance, the monument set up was not a military trophy of their prowess, but a religious memorial (1Sa 7:12). The special relation of Israel to God, constituted at Sinai, was doubtless unique, but the underlying principles are good for all time, all nations (Pro 14:34). Life, private or public, is alone securely founded on truth. Righteousnessq.d. justice, good faith, temperance, purity, doing as you would be done by,this is the sure basis of national well being. And the only safeguard is true religion.
2. Yet Law is impotent to maintain true religion or spiritual life. The experiment was bound to be tried. A universal religious society, like the Christian Church, was in earlier ages alike inconceivable and impossible. The national form of the Church was the only practicable. The history of Israel is the history of the failure of this experiment.
(1) First, the people themselves were tried. Endowed with laws they could neither repeal nor improve, sanctioned by God himself; with tribal and municipal magistrates, partly elective, partly hereditary; with an elaborate system of public religion, and careful provision for home education and public teaching; and with a perfect laud system,Israel was placed in uniquely favourable circumstances. The Book of Judges is the record of their trial, during some four centuries, and utter failure.
(2) Next, at the nation’s own wish, kings were tried for some five hundred years. A few splendid examples showed what good a wise, strong, pious ruler might effect if he understood his position as the servant of Jehovah and the father and yet brother of his subjects. But on the whole, national failure was yet more shameful, ending in the Babylonian captivity. Samuel’s life forms the link between these two stages. Remarkable that priestly government was guarded against by special fundamental lawsthe denial to Levi of any inheritance, and dispersion of the sacerdotal tribe throughout Israel. Samuel was a Levite, but the only priest judge, Eli, was a sad failure.
(3) Lastly, after the Captivity, came the rule of the teachersscribes and rabbisor, as we should say, clergy and universities, with an episode of priestly sovereignty under the Maccabees. The Gospels describe the utter and woeful failure of this last stage (see Mat 23:1-39, and parallel passages; Gal 3:21).
3. Where the Law failed, what can the gospel do for national life? Christianity brought to an end the national pre-eminence of Israel, putting all nations on a level; but much moresubstituting, as the supreme rule of life, for public law personal obedience to Christ (Isa 44:3-5; Heb 8:7-13). There are four possible relations of the Church to the State.
(1) Identical, as in Israel.
(2) The Church ruling the State, which is the theory of Rome.
(3) The State ruling the Church, which has been tried in various forms from Constantine’s days.
(4) The pervading influence of the Church as a spiritual community in the persons and lives of its members, moulding and inspiring legislation, policy, manners, business, and every form of public and social life (Isa 60:21; Rev 11:15).
HOMILIES BY S. CONWAY
Psa 99:5
The Lord our God is holy.
“This is the last of the series of royal psalms, of psalms which celebrate the coming of Jehovah as King. The first of the series is Psa 93:1-5. This opens with the announcement that ‘Jehovah is King;’ passes on to tell that his throne has been from everlasting, that he made the world, and that he rules itrules the raging of the elements and the convulsions of political strife, of which that is the figureand then concludes with one brief glance at his revelation of himself to his people, and the distinguishing glory of the house in which he deigns to dwell, ‘Holiness becometh thine house forever'” (Perowne). Three times over in this psalm is this declaration made of the Lord’s holiness: After the setting forth of his great and terrible Name (Psa 93:3); then after telling of his equity, judgment, and righteousness (Psa 93:5); and after the naming of the great saints of God who called on his Name, and to whom a gracious answer was vouchsafed (verse 9). Consider
I. THE MEANING OF THIS REPEATED WORD, “The Lord our God is holy.”
1. It tells of his own personal nature and character. That he is of too pure eyes to behold iniquity; that not, as is the case oftentimes with men, holy deeds may hide an unholy heart, but that in all his thoughts, purposes, and in his inmost being, he is holy.
2. Of the constant character of his actions. For the trial of his people’s faith he may at times seem to favour the ungodly and to cause the unrighteous to prosper, yet this is never because he is really on their side, but for quite other reasons; the main stream of his providential dealing is and has ever been clear on the side of righteousness and holiness, and hence men have learned that the Lord is holy in all his ways, and righteous in all his works.
3. Of his sympathies. Men have believed and been confident that, however dark their circumstances, the love and favour of God, the shining of his countenance, have been towards his people, and that they knew it (cf. Psa 4:6, Psa 4:7).
II. ITS TRUTH. This is shown:
1. By his acts and ways. The review of God’s dealings with menhis tender mercies to them that fear him, and his fierce wrath against evil doers, all have proved this sure truth.
2. By those whom he has chosen to be his chief and most honoured servants. (See verse 6.) Not the evil, the worldly, the impure, but such as these saints of God here told of.
3. The ritual of the Law. This also taught the same truth. The gods of the heathen made no pretensions to holiness or demand for it, but the Lord demanded it always and everywhere, and above all things else. Hence, that this may be impressed and indelibly engraved upon the minds of Israel, the whole ritual and manner of worship of the Law was arranged.
4. By his revealed Word and will. Holy Scripture makes clear the mind of God in this matter.
5. By the operations of his Spirit in their hearts. That inward witness for God ever sought to lead men to holiness. They could be in no doubt as to the Divine will, and, therefore, as to the Divine character.
III. ITS UNSPEAKABLE IMPORTANCE. Such great stress and emphasis was laid upon it for many reasons.
1. It kept up a perpetual protest against sin. Before this truth wickedness could not stand.
2. It furnished a standard by which to judge of all other religions. Did they or did they not lead to holiness?
3. It implied a constant inspiration towards the pursuit of holiness. It encouraged such pursuit, for it revealed the fact that God loved holiness, since he himself was holy.
4. It was the essential preparation for the kingdom of God.
IV. ITS OBLIGATION.
1. To exalt the Lord God. In their hearts’ worship and adoration; in their open confession of his Name; in their faithful obedience to his will.
2. Worship at his footstool. Such worship was his due. It aided the realization of God’s presence, deepened the conviction of his holy and perfect nature, roused the affections of the heart, strengthened the resolves of the will, and helped mightily towards the attainment of like holy character in themselves.S.C.
Psa 99:8
Forgiveness consistent with vengeance.
This is a strange statement, but it is what this verse and numerous others and many facts beside clearly declare. Therefore, that we may the better understand this apparent contradiction, consider
I. THE MEANING OF THE TERMS EMPLOYED. There are three:
1. “Thou answeredst them.” That is, answered their prayers for forgiveness of the people. Moses, Aaron, Samuel, had each this in commonthat once and again they were intercessors with God on behalf of Israel who had sinned (Num 14:13, etc.; Num 16:47; 1Sa 12:19, etc.). And their intercession was effectual. Nevertheless, vengeance followed.
2. “Thou forgavest them.“ What is God’s forgiveness? It is not the mere letting off of punishment. That may be done, often is done, but there is no forgiveness. And it is distinctly said here that God did forgive, though he did not forego punishment. It is true that the word “though” in this verse should rather be rendered “and;” but this alteration does not really alter the sense, the two seemingly incompatible ideas of forgiveness and vengeance are linked together all the same. But they are not incompatible ideas if we consider what God’s forgiveness really is. What is a father’s forgiveness of his child? “Let us remember our own childhood, our children, if we have any, and how we do with them. What makes the little face fall, and the tears come to the eyes? Is it your taking down the rod from behind the door, or the grave disapprobation in your face, and the trouble and rebuke in your eyes? It is not only the buffet from the father’s hand that makes the punishment, but still more the disturbance and the displeasure of the father’s heart that makes the child’s punishment. And forgiveness is not complete when the father says, ‘Well, go away; I will not hurt you,’ but when he says, ‘Well, come, I am not angry with you; I love you still.’ The taking the child to the father’s heart is the forgiveness” (Maclaren). And such is God’s forgivenessthe taking back of his sinful child to his heart again. If that were not done, no mere remission of penalty could ever make the soul blessed. The soul of man is so constituted that it would say over and over again, “Never mind the penalty; I can bear that if only I have the love.” Forgiveness, therefore, is the putting away of anger from the heart of God towards the sinner.
3. “Vengeance.” This does not mean revenge. The punishment of a criminal by the state is not an act of revenge, but the due maintenance of righteous lawa maintenance necessary for the preservation of society, and oftentimes for the reformation of the criminal himself. And so when God allows and, indeed, causes the consequences of the sinner’s crime to dog his footsteps, and darken his life, and cause him sore sorrow, he may, he does, do that for reasons altogether consistent with the love which has already led him to forgive the sin and to receive the sinner back into his heart’s love again.
II. THE TRUTH THE TEXT DECLARES. That prayers may be answered and forgiveness bestowed, and yet vengeance taken.
1. This is so. See ease of Moses and Aaron; they were forgiven men, beloved of the Lord, yet their penaltyexclusion from Canaanwas never removed. David (2Sa 12:10) was forgiven, but the penalty was exacted. All his afterlife testified to the truth here declared. Israel: they were forgiven, but for their unbelief none of them entered into their rest. And it is so still. How many a forgiven child of God is yet bearing in weakened health, in tarnished reputation, in stern poverty, in enfeebled will, in recurring fierce temptation, in shortened and saddened life, the consequences of former sin! But there is no doubt Shut they are forgiven and true children of God; and yet And it probably will be so. Until the ends and purposes for which these penalties are exacted are fulfilled, how can they come to an end? They are inflicted in love, not wrath, and love must hold us down to the endurance of them until that which is desired is attained. Hence:
2. Such retribution is consistent with forgiveness. For though the outward penalty be continued, its character is changed. It is now not a token of anger, but a means of blessing. For such sufferings deepen our hatred of sin, drive us to God in prayer, keep us lowly before God and man in humility, make us ever watchful and compassionate to other tempted ones, enable us to glorify God amid all, maintain the truth of God’s holy law of retribution. If along with forgiveness there came at once remission of all penalty, we should think that God did not care much for sin, and certainly we should not. But they will cease when their purpose is accomplished.
III. THE LESSONS IT TEACHES.
1. Hate sin.
2. Rob it of its sting by turning to Christ in repentance, by submission to his will, by careful obedience in the future, and by daily, hourly trust in his grace.
3. Fight against it in others.
4. Exalt the Lord Jesus Christ, who makes us more than conquerors over it.S.C.
HOMILIES BY R. TUCK
Psa 99:1
The permanency of God’s reign.
“He sitteth between the cherubim.” Jennings and Lowe render, “Jehovah has become King, the peoples tremble; (even) he that sits upon the cherubim, the earth shakes.” There is a designed contrast. The peoples tremble, the king is established firm; the earth shakes, the throne of the king is steady and unmoved. The figure of God as sitting on the cherubim is difficult, because we cannot be quite sure of the ideas Israelites had of the position and relations of the fire symbol of God in the holy of holies. In Psa 80:1 God is presented as sitting, throned above the cherubim;” and the idea here is probably “above the cherubim” rather than “on the cherubim.” Then we get a clear meaning. The cherubim represent all created beings superior to man, all superseusual beings; and God is to be thought of as beyond and above even them, as superior to them as to the people of this earth, and as unaffected by conceivable changes in them as he is unaffected by the commotions of earth. The more usual way of explaining the figure is given by Spurgeon, thus: “In grandeur of sublime glory, yet in nearness of mediatorial condescension, Jehovah revealed himself above the mercy seat, whereon stood the likeness of those flaming ones who gaze upon his glory, and forever cry, ‘Holy, holy, holy, Lord God of hosts.'”
I. GOD‘S REIGN ESTABLISHED. Keep the associations of the restored exiles. They set up again the theocratic kingdom, and conceived of Jehovah as coming again to reign. So they naturally recalled the old sign of his presence and rule, the Shechinah-light which shone above the mercy seat, which the cherubic figures guarded. The sign of the lapse of the nation from Jehovah was the fading or removing of that light.]Now the restored exiles rejoiced in the resumption of Jehovah’s reign, and in figure presented it as God taking his seat again above the cherubim. God takes the throne only when hearts are willing to receive him.
II. GOD‘S REIGN CONFIRMED. The satisfaction of the psalmist evidently is in the fact that God means to stay enthroned. He is conceived of as unaffected by the trembling of the people or the shaking of the earth. There is even a more striking poetical figure. If even the cherubim were to tremble, or shake, or fail, God’s reign is too confirmed to be affected by it. We may think of him as “above the cherubim.” Absolute reliance on him may find expression in loyal and loving service of him.R.T.
Psa 99:3
The holiness of God.
Revised Version, “Holy is he.” The refrain of the psalm is found in these words. Possibly it was given as a response by the congregation. What is prominent here, however, is not the purity that is in holiness, as the majesty that is in it, the severity that is in it. The psalmist is full of the “greatness” and the “terribleness” of the Divine Name, and this makes him say it is reverend, it is awe inspiring. It is one of the serious evils of our day, that the more august and solemnizing views of God seem to be lost. There is so little now of the “submission of holy awe.” Even in acts of homage and worship we have to fear the encroachments of an undue familiarity. Hebrews may let reverence pass into superstition when they refuse to pronounce the Divine name, but it is to run to the opposite and even more dangerous extreme when we, at the lightest provocation, take the holy Name upon our lips. Today we need to put deeper and more searching and more awe inspiring meaning than ever into the “great and terrible Name” of the All-holy One. It is not “holiness” as a Divine attribute, but “holiness” as making a Divine claim, which we have here to consider.
I. THE DIVINE HOLINESS AS A CLAIM FOR WORSHIP.
1. Take “holiness” as ideal, absolute perfection, the sublimest idea of being that man can possibly reach. Wherever man finds that, in whomsoever he finds that, he is bound to worship. Show that man can think a holiness which neither he nor any other has ever, or can ever, reach. God is presented as the perfect realization of that thought, so for God man has the highest reverence.
2. Take “holiness” as finding expression in righteousness and faithfulness. Then every review of the Divine dealings wakens in us the spirit of worship. There is so much to thank God for, to trust God for, to honour God for.
II. THE DIVINE HOLINESS AS DECIDING THE CHARACTER OF WORSHIP. There is a tone of familiarity and lightness in much that is called “worship,” which, though not wrong, is unbecoming and unworthy. We need say no evil of those who put noise and excitement in place of reverence, but we may urge that an atmosphere of quietness, solemnity, awe, are becoming to God’s house. Reverence, humility, self-restraints, submissive awe, are befitting his worship of whom it is said, “Holy is he.”R.T.
Psa 99:5
Our place at God’s footstool.
“And worship at his footstool;” “Worship at his holy hill;” “Thus saith the Lord, The heaven is my throne, and the earth is my footstool. Where is the house that ye build unto me? and where is the place of my rest?” (Isa 66:1). To understand this figure two things must be considered:
(1) the peculiarity of Eastern thrones;
(2) the peculiarity of Eastern salutations.
Eastern thrones were high erections, so that the king, seated in his place, might be exalted (see expression in psalm) high above the people. The seat was reached by a series of steps; the bottom step was known as the “king’s footstool,” and the suppliant for the king’s mercy, or the man who brought presents as signs of loyalty, showed his humility and reverence by venturing no further than the footstool. Solomon had made a throne of ivory, overlaid with gold, which had six steps, with six lions on each side. Salutations in the East were very elaborate, and approaches to a superior, especially when a request had to be made, involved bending right to the ground.
I. KEEPING AT A DISTANCE AS A SIGN OF HUMILITY AND AWE. Illustrated by Moses turning aside to see the bush that was burning, but was not being consumed. He heard a Divine voice saying, “Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.” When the people were facing the Mount Sinai, whereon God was manifesting his glory, extreme care was taken to keep the people at a becoming distance. “Take heed to yourselves, that ye go not up into the mount, or touch the border of it; whosoever toucheth the mount shall be surely put to death.” The symbol of the Divine presence was placed in the dark chamber known as the holy of holies, and no one dared go near, save the high priest once a year, and then not without incense and blood. These are picture teachings of the humility in worship we must cherish, which will be our “spiritual distance-keeping.”
II. KEEPING ON THE BOTTOM STEP AS A SIGN OF OUR GODLY FEAR. It is the suppliant’s proper place; but it is more especially the place for that suppliant who knows his sin, asks for forgiveness, yet justly fears the king’s indignation. Until the king reaches out his golden sceptre to be touched, a sinful suppliant dare venture no further than the bottom step. And that is our fitting place, because we never can go into the Divine presence without the sense of our sin filling us with godly fear.R.T.
Psa 99:6
Model worshippers.
The reason for recalling these three worshippers belonging to the olden times, and these three only, does not immediately appear. And it is singular to find both Moses and Aaron classed as priests. Probably, before the appointment of the Levitical priesthood, Moses had been the priest as well as leader of the people. The thought appears to be that men may now call upon and worship God with the assured confidence that he receives worship and answers prayers even as he has always done. As specimens of God’s ways with his people who seek him, Moses and Aaron are brought as types of those who offer worship; and Samuel is brought as a type of those who present supplications. So the two sides of worship are presented, praise and prayer.
I. MOSES AND AARON THE MODELS OF WORSHIP AS PRAISE. This is the Godward side of worship. It is knowing God, offering God his due, recognizing the Divine mercies and judgments, making offerings due unto his Name. And Moses and Aaron represent worship as presented in God’s own appointed way, in the line of his own arrangements. This brings in the element of obedience, and every true act of worship is an act of obedience, and an expression of the spirit of obedience. Worship may be wholly praise, and God says, “Whoso offereth praise glorifieth me.” From the worship system of Moses and Aaron, show what are the essential elements of all acceptable worship, such as adoration, thanksgiving, confessions, and expressions of dependence. Symbolic rites only belong to particular times and people, but the spirit which the rites symbolize is required in every age and of every people. The underlying spirit of Mosaism is the spirit of all true and acceptable worship today.
II. SAMUEL THE MODEL OF WORSHIP AS PRAYER. Probably Samuel is chosen because prayer was recognized as the most marked peculiarity of his life. He would spend nights in prayer. He seems to have had a peculiar cry, or scream, in prayer. Now, prayer is not essential to all worship; but prayer is true worship, because the act and expression of dependence on God is one of our best ways of doing honour to his Name. So the model worship is a holy blending of praise and prayer.R.T.
Psa 99:8
The Answerer of the worshipful.
“Thou answeredst them, O Lord our God.” It is prayer as worship which is here more especially dealt with. God responds to man’s homage. The context brings the following points before us.
I. GOD MADE KNOWN HIS CLAIM TO HOMAGE AND WORSHIP. See Psa 99:7, “He spake unto them in the cloudy pillar.” The cloudy pillar being regarded as the emblem of God’s miraculous interpositions and various revelations, God declared himself to be their God, and demanded their entire reverence and obedience. He gave them his testimonies, and set his ordinances plainly before them. So we must feel that, the full revelations of God having come to us, we know distinctly what our service should be.
II. THEY RESPONDED TO GOD‘S CLAIM BY WORSHIPFUL OBEDIENCE. Observe the blending of two things: “They kept the testimonies, or laws, and the ordinances, or religious regulations, that he gave them.” Note that of this obedience and worship Moses and Aaron are made types in one age, and Samuel in another; but the response of the people Israel is assumed as represented by the types. It is not enough that we know God’s testimonies and ordinances; our proper response is the fixed habit of worshipful obedience.
III. GOD RECOGNIZES AND REWARDS SUCH OBEDIENT RESPONSE. That is the “answering” which is here referred to.
1. We may always be sure of the Divine recognition of sincere worship, let its form be prayer or praise.
2. We may have good hope of its acceptance.
3. We are sure of a first answer in the blessing that worship brings to our own hearts.
4. We may even think our loyalty brings the blessing to others of an inspiring example.
5. And beyond all our imagination, God is wont to give direct answers to prayer, and gracious, comforting acknowledgments and rewards to worshipping souls.R.T.
Psa 99:8
The limitations of Divine forgiveness.
The “inventions” here are simply “doings;” but the word seems to imply “self-willed doings.” So we read, “God made man upright; but he has sought out many inventions.” There is no allusion to “scientific discoveries.” When we read the passages in which Divine forgiveness seems so absolutely assured, it is necessary that we bear in mind how the Divine forgiveness may be absolute in the Divine purpose, yet must be limited in Divine application. We can at once think of two limitations.
1. The exigencies of God’s universal rule.
2. The moral condition of those whom God would forgive.
I. FORGIVENESS LIMITED BY THE EXIGENCIES OF GOD‘S UNIVERSAL RULE. That demands the, recognition, and the adequate punishment, of all acts of wilful sin. God has ordered the relation of things in nature so that suffering certainly attends sin, and calls attention to the character of sin. In the interests of the race, that relation must be maintained; it must never for one moment even seem to be doubtful. Even in God’s chosen people wilful wrong doing must be duly punished; and so even when God forgives the wilfulness, he does not interfere with the punishments. Of this Moses and Aaron present striking instances. They sadly failed in the matter of the smitten rock. They were forgiven, but the penalty of their sin came on them. They died on this side Jordan, with their life hope unrealized.
II. FORGIVENESS LIMITED BY THE MORAL CONDITION OF THOSE WHOM GOD WOULD FORGAVE. We do not sufficiently realize that God would have his forgiveness prove the best possible moral blessing to those whom he forgives. Forgiveness only blesses those who are in a mood to receive forgiveness. And so we see that punishment, along with forgiveness, may be necessary in order to get the forgiven into proper soul moods. Christ taught that his disciples could not be forgiven unless they were forgiving. They must be in right mood to receive. So there are holy limitations even to the Divine free forgiveness.R.T.
HOMILIES BY C. SHORT
Psa 99:1-9
The holy God infinitely worthy of our worship.
I. BECAUSE OF HIS UNIVERSAL SUPREMACY. (Psa 99:1-3.) His power exercised for the ends of goodness. “He is great in Zion,” the most beneficent institution.
II. BECAUSE HE RULES FOR THE ESTABLISHMENT OF RIGHT AND TRUTH. (Psa 99:4, Psa 99:5.) He is setting up throughout the world righteous order, establishing the dominion of right and justice.
III. BECAUSE HE HEARS AND ANSWERS THOSE WHO PRAY TO HIM. (Psa 99:6, Psa 99:7.) Grants them their need; speaks to their minds; reveals his Law and his will to them; still guides as he guided his ancient people.
IV. BECAUSE HE IS MERCIFUL TO THE PENITENT. (Psa 99:8.) “Thou wast a God that forgavest them.”
V. BECAUSE HE PUNISHES THE IMPENITENT. (Psa 99:8.) This is as great a necessity of his nature and rule as that he should pardon the penitent. He is holy.S.
Fuente: The Complete Pulpit Commentary
Psalms 99.
The prophets setting forth the kingdom of God in Zion, exhorteth all, by the example of their forefathers, to worship God at his holy hill.
This psalm also is attributed to David by the LXX, and most other ancient versions. It seems to relate to his quiet establishment on his throne. The Syriac title tells us, that it treats primarily of the slaughter of the Midianites, and that in its secondary sense it is a prediction of the glory of Christ’s kingdom.
Psa 99:1. Let the people tremble The literal sense seems to be, “God hath now established David on the throne, and settled the kingdom upon him, notwithstanding all the seditions or tumults of rebels, or other adversaries.” The other expression is to the same sense: Let the earth be moved; i.e. this hath been accomplished, notwithstanding all the commotions and uproars of the people of the earth. Mudge renders both the clauses in the future: The people shall tremble;the earth shall be moved.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 99
1The Lord reigneth; let the people tremble:
He sitteth between the cherubim; let the earth be moved.
2The Lord is great in Zion;
And he is high above all the people.
3Let them praise thy great and terrible name;
For it is holy.
4The kings strength also loveth judgment;
Thou dost establish equity,
Thou executest judgment and righteousness in Jacob.
5Exalt ye the Lord our God,
And worship at his footstool;
For he is holy.
6Moses and Aaron among his priests,
And Samuel among them that call upon his name;
They called upon the Lord, and he answered them.
7He spake unto them in the cloudy pillar:
They kept his testimonies,
And the ordinance that he gave them.
8Thou answeredst them, O Lord our God:
Thou wast a God that forgavest them,
Though thou tookest vengeance of their inventions.
9Exalt the Lord our God,
And worship at his holy hill;
For the Lord our God is holy.
EXEGETICAL AND CRITICAL
Contents and Division.The three times holy is sounded here in the confessing Church upon earth, as in Isaiah 6 it is represented as being sung in heaven by angels. It divides the Psalm into three parts, the refrain being somewhat lengthened in each repetition. First, there is an acknowledgment of the manifestations of Jehovahs kingly might in heaven and upon earth, which makes the world tremble, and is worthy to evoke praise to this exalted Ruler and His mighty name. To this is attached the simple acknowledgment of His holiness. This is then connected with the worship of Jehovah on the steps of His throne, as the King who has established the Theocracy in Israel. Finally, both the place of worship and the object to whom it is due are particularly described, after it had been shown from the history of Israel previous to the establishment of the Monarchy, that Gods kingdom is not dependent upon the existence of earthly kings, but is regulated in accordance with a course of action, in harmony with its true nature, both on the part of the Church and on the part of God. This analysis and view of the Psalm avoids the difficulties and artificial character of the usual division into two parts, to which Hengstenberg also adheres, except that he regards Psa 99:1 as the Theme prefixed. Hupfeld also finds a reference to the history of the leading through the desert, as in Psalms 95, 81, joined to an appeal to the people of Israel to praise Jehovah as the mighty and dreadful King of the world, who also loves that justice which He has established and administered among His people. The exact point of view of this allusion and its connection, both internal and with the first part, is, according to him, rather obscurely expressed. The threefold division of Bengel and his school, approved by Delitzsch, according to which the Lord is praised as He that is coming, He who is, and He who was, is open to the same objections. Our view agrees more closely with the text, explains the mention of the three most important men in the Theocracy before the time of David, and preserves for the Psalm its peculiar character, which indicates decisively its position in the period after the destruction of the kingdom. That the ark of the covenant was still in existence at that time, according to Psa 99:1; Psa 99:5, and that therefore this Psalm, with its whole cycle and the second part of Isaiah, is to be assigned to a period preceding the Exile (Hengstenberg) is not an indisputable fact, but an unsupported inference. [Perowne, who does not attempt to settle the time of composition, remarks on the character and position of the Psalm: This is the last of the series of royal Psalms, of Psalms which celebrate the coming of Jehovah as King. The first of this series is the 93d. The 99th, like the 93d and 97th, opens with the joyful announcement that Jehovah is King, and then bids all men fall down, and confess His greatness, and worship Him who alone is holy. Both the first and the last of the series celebrate the kingly majesty and the holiness of Jehovah, and also the holiness of His worship. In this Psalm, the true character of His worshippers as consecrated priests, holy, set apart for His service, is illustrated by the example of holy men of old, like Moses, Aaron, and Samuel.J. F. M.]
Psa 99:1 ff. Throned upon the cherubim. [E. V. he sitteth between the cherubim]. The participle is dependent upon the preceding as defining the nature and manner of Jehovahs reign (Olshausen). The expression itself always denotes a manifestation of the kingly majesty of Jehovah in the world (see on Psa 18:11) whether it be from heaven or out of Zion, and is connected with the belief, not merely of the identity of the heavenly King and the God who was adored in Zion, but also of His presence in Israel. The Cherubim are represented, therefore, as being both over the ark of the covenant and in the chariot of heaven, and in the temple also in various forms, and if the term is applied also to the place of the throne over the ark of the covenant, and derives its most frequent application therefrom, the usage of this expression, which had become an established designation of God in His definite relation to the world and the history of the Theocracy, Psa 80:3, can no longer be urged in proof of the actual contemporaneous existence of the ark of the covenant.
Psa 99:5. The footstool in Psa 99:5 is to be viewed in the same way, although it is not distinguished as an object of adoration, by means of a rhetorical figure (Hupfeld), but as the place where it is offered, in allusion to prostration upon the steps of the throne. The expression might, it is true, be referred to the covering of the ark of the covenant (Psa 132:7-8; 1Ch 28:2) and it is such a general one, that it may characterize even the whole earth in relation to heaven, the throne of that God who rules the world and fills all space (Isa 66:1). But here, as Psa 99:9 shows, it denotes the sanctuary at Jerusalem (Lam 2:1) as the dwelling of God, where He has His throne (Psa 5:8; Psa 138:2) and the place of His feet (Isa 60:13; Eze 43:7), without implying thereby the existence of the ark of the covenant.
Psa 99:4. And the might of a King who loveth justice [E. V.: The kings strength also loveth judgment]. The connection by and does not contain any convincing ground for the assumption, that the sentence continues to enumerate objects of praise (Isaaki, Rosenmller and others) and, accordingly, that Psa 99:3 b, is a parenthesis (De Wette, Hengst.). This would destroy the strophical structure. Nor does it justify us in detaching this member of the verse from the following as an independent sentence, or in considering it as a parallel confession to the words that refer to the holiness of Jehovah (or His person). According to the last view, is taken inadmissibly as denoting majesty, and the article is supplied, thus affording the rendering: the majesty of the king is loving justice. (The ancient translators and expositors). Nor can we regard the abstract as an adjective: the strong king (Hupfeld). The position of the words favors the view that loving justice is a relative clause (Chald., Aben Ezra, Delitzsch, Hitzig), and that might is the accusative of the object preceding its verb. The idea, that with this King omnipotence and righteousness are inseparable, is retained; but it is placed in direct connection with the actual verification of that truth, which is the occasion and subject of this Psalm, and by which the might or strength of the King is confirmed, as elsewhere His throne is said to be, (Psa 9:8; 2Sa 7:13; 1Ch 17:12). Jehovah has administered justice and righteousness in Jacob by means of the Theocracy. [The author renders accordingly: And the might of the king, who loveth righteousness, hast thou established in uprightness; justice and righteousness hast thou fulfilled in Jacob.J. F. M.].
Psa 99:6 ff. Moses twice performed acts essentially priestly (Exodus 24 and Exo 40:22 f, comp. Leviticus 8), at the ratification of the covenant, and at the consecration of the priests. For this reason he could the more readily be placed here among the priestly mediators. Among the suppliants Samuel is given the prominence (1Sa 7:8 f.; 1Sa 12:16 f.; Sir 46:16 f.). But he too offered sacrifices and blessed the offerings (1Sa 9:13), as Moses also prayed mightily (Exo 17:11 f.; Exo 32:30 f.; Psa 106:23). [Hengstenberg: The whole passage proceeds upon the view that the communication of new precepts and rules of life shall be bound up with the future glorious revelation of the Lord. The people are here told how they may gain participation in this. Participation in the new covenant is the reward of faithfulness to the old. If we observe the commandments of God, we shall receive the commandments of God, and with them salvation.J. F. M.]. On the cloudy pillar see especially Num 12:5, and Exo 33:7. [Psa 99:7. Alexander: The pronoun in the first clause (them), can only refer to Moses, Aaron, and Samuel, in the second it is applicable both to them and to the people; in the third it relates to the latter exclusively.J. F. M.].
DOCTRINAL AND ETHICAL
1. God makes known by deeds of kingly might, what He is, a King above all kings, and will be regarded and acknowledged as such on earth as in heaven. Therefore He insists upon the honor of His name, in which He reveals the august majesty of His being, and will have it regarded as holy, as He Himself is holy.
2. But God shows His pre-eminent kingly glory not only in manifestations of His might, which shake the world, make the people quake, and invest His name with dreadful exaltation. He has begun upon earth a kingdom of righteousness, whose king He Himself appoints and qualifies, whose lasting duration He Himself assures and effects; whose inhabitants He calls and leads to piety in the worship of Himself as the true God. He has made the historical beginning of this system in the family of Jacob, and has placed its central point in Zion.
3. God, however, long before the establishment of the actual kingdom among the Israelites, instituted the ordinances of His worship through mediators whom He called, and, in their administration, proved Himself to be the living God of revelation, who hears prayer and forgives sin, and yet keeps watch over the observance of His precepts, in order that He may be feared as the Avenger of human deeds.
HOMILETICAL AND PRACTICAL
Those who praise the thrice-holy One must adore Him as the true God, serve Him as the heavenly King, and trust Him as the effectual Deliverer.God will hear our prayers and we must keep His commandments.God is holy in the exercise of His power, in the manifestation of His wrath, in dispensing His mercy.The part borne by Gods righteousness in founding, preserving, and ruling His church upon earth.There is a trembling of fear as there is a trembling of hope and joy, but all these emotions, if they are to tend to salvation, must be combined with subjection to the great king who is a mighty Ruler, as well as a holy God.
Starke: God delights to dwell among those who look with their faces towards the throne of grace, for over them will He spread the wings of His mercy.Mark this ye unrighteous! In Christs kingdom men must love justice; your wicked perversions of it will not succeed there.Before all things we must pray in penitence for forgiveness of sins; otherwise our sins will hinder us in our efforts to obtain blessings.The hearing of prayer and forgiveness of sins are not irreconcilable with Gods chastisements, they can very well coexist.If men bend low before an earthly king, how much more are we bound to do so towards the heavenly king!God is holy! These words should pervade our minds whenever we hold intercourse with God, and many forbidden thoughts would then be expelled.
Osiander: God always remains true to His promises, and fulfils them, though we are not worthy that He should hear us.Selnecker: God has begun His kingdom on Zion and not on Mount Sinai. It is not a kingdom of wrath, but of mercy.Menzel: The kingdom of Christ is distinguished from all nations of the world, not only by its being spiritual and being concerned with spiritual things, but also by its leading and pointing the way to all justice and righteousness.Frisch: Yield thyself only to the protection of Gods grace, and pray the more earnestly that His kingdom may come, and the devil cannot prevent it with all his cunning and strength. It must advance within and without thee, and end at last in glory and majesty.Arndt: Is not that a fair and gracious kingdom which possesses these characteristics: (1) to love justice; (2) to induce piety; (3) to work justice and righteousness!Rieger: What no human laws can avail to effect, namely, that none who are innocent shall be injured or molested, and that none who are guilty shall sin with impunity, is accomplished in Gods kingdom and by His righteousness.Tholuck: God in His mercy has granted to His people powerful intercessors. It is true that He has punished their iniquities: yet He has not turned His mercy away from them, but forgiven them for the sake of those intercessors. Can Israel forget this?Vaihinger: The more highly God is glorified, the lower must men bow to Him.Richter (Hausbibel): Glorify the kingly majesty of the Lord! Pay homage to His righteousness! Draw near to Him as His servants!Guenther: Without commotion and trembling and quaking there is no revelation from God.To the elect God is at the same time the Pardoner and Avenger of sin. Let the heart tremble, and the conscience be aroused; fear the Avenger and love the God of mercy!Diedrich: Gods highest majesty is not displayed in the creation, nor in the government of the world, but in His gracious dealings among sinful men whom He has chosen to Himself. In this He shows how He is our King, by taking our deepest cares upon Himself.Taube: It is just that the fulness of mercy should fall into the bosom of faith; it is just that the wrath of the Lamb should be the most severe.
[Matt. Henry: The more we abase ourselves, and the more prostrate we are before God, the more we exalt Him.J. F. M.].
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
The Prophet in this Psalm, as in several of the preceding, is still engaged in sounding forth the high praises of the kingdom of God in Christ. In the latter part, the Psalmist refers to several of the Old Testament Prophets, as examples in the Church, of praising the Lord.
Psa 99:1
God’s sovereignty and reign is first spoken of in the opening of this Psalm, as a cause for holy fear to all the earth. And this perfection of Jehovah is held forth as the reason for universal homage and reverence. Fear ye not me, saith the Lord? Will ye not tremble at my presence? Jer 5:22 . But, as if the Lord had a peculiar eye to the comfort of his Church, he adds, in the latter part of the verse, God’s sitting between the cherubim, or on the mercy-seat, whence the Lord promised to speak to his people, Exo 25:21-22 . Reader! what a lovely representation is this of Jesus, our mercy-seat, and God’s propitiatory! And are not all the sweet words of grace which we hear spoken to us, in and by Jesus? 1Sa 4:4 ; Num 7:89 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The Relation of Severity to Pardon
Psa 99:8
I. There is a great confusion of thought on the subject of retribution. It is supposed that when a man suffers for his fault it indicates that God is angry with him. The notion is that God may forgive him after suffering his penalty, but that the receiving of the penalty implies Divine displeasure. The Psalmist’s view is just the opposite. He says that in dealing with His people God forgave first and punished afterwards. ‘Thou wast a God that forgavest them, though Thou tookest vengeance of their doings.’ The idea seems to be that when God forgives a man, part of his forgiveness consists in the reparation of his wrong.
II. You will observe that God’s vengeance is here said to fall on acts not on persons. The more I love a wrongdoer and the more perfectly I forgive his wrong, the more shall I be eager to have it counteracted, expiated. If I have a son whose fast living has involved him in deep debt, my enmity to the debt will only be increased by my reconciliation to himself. If I had cast him off, I might wash my hands of his disgrace. But, as I have received him back, his disgrace pains me, revolts me. I appropriate it as in part my own. I feel that his creditors lie at my door. I feel by the very love I bear him that his deed has left a stain upon my own garment which both in his interest and mine must be rubbed out. The debt must be paid if possible with his cooperation, certainly with his consent. The blotting out of the debt is my paternal vengeance upon his deed, and it comes from the very heart of my fatherhood. It is the voice not of my anger, but of my love. It is the product of my pardon, the ground of my forgiveness, the result of my recognition, the retribution would never have been desired by me unless the song had first sounded in my soul, ‘This my son was dead and is alive again, was lost and is found’.
III. Lord, let me not faint when my deed is rebuked by Thee; let me not say I am rejected of heaven’. I plant a tree of evil and ask Thy pardon: by and by the tempest comes and tears it down. Shall I say it is Thy vengeance upon me? Nay; it is only Thy vengeance upon my tree. The tearing down of my structure is itself the sign or my pardon. If Thou hadst loved me less, Thou wouldst have let it stand. It is not Thine anger but Thy love that demands atonement. After spiritual death is passed the judgment comes. Teach me that the judgment is a sign of life, not death. In my chastisement let me read Thy charity. In my correction let me recognize Thy Christ. In my retribution let me detect Thy radiance. In my pain let me feel Thy pity. In my forfeiture let me behold Thy favour. In my remorse let me discern Thy reconciliation. In the sharpness of my visitation let me hail the shining of Thy visage. There is no proof of Thy Fatherhood like the scourging of my sin.
G. Matheson, Messages of Hope, p. 105.
Pardon with Punishment
Psa 99:8
Pardon and retribution are ever united: they spring from one source of holy love, and they ought to become to us the occasions of solemn and thankful praise.
I. Forgiveness is, at bottom, the undisturbed communication of the Love of God to sinful men. We are far too apt to think that God pardons men in the fashion in which the sovereign pardons a culprit who has been sentenced to be hanged. There need be neither pity on the one side nor penitence on the other. Such inadequate notions of the Divine forgiveness arise, among other reasons, because so many of us have false notions of the true punishment of sin. And still further the true idea of forgiveness is to be found, not in the region of law only, but in the region of love and fatherhood. The forgiveness of God is over and over again set forth in Scripture as being a father’s forgiveness. The blessing of forgiveness is not fully comprehended when it is thought of as shutting some outward hell or the quenching of its flames. It goes much deeper than this, and means the untroubled communion of love and delight between the reconciled father and the repentant child.
II. But still further, this being so, let me remind you that such pardon does necessarily sweep away the one true penalty of sin. What is the penalty of sin? ‘The wages of sin is death.’ What is death? The wrenching away of a dependent soul from God. How is that penalty ended? When the soul is united in the threefold bond of trust, love, and obedience. The communication of the love is the barring of the hell.
III. Then there comes a third thought, viz. the one which is most prominently expressed in the text, that the pardoning mercy of God leaves many penalties unremoved. Forgiveness and punishment both come from the same source, and generally go together. There is an aspect in which it is true that the very greatness of the previous sin may become the occasion for the loftiest devotion and the lowliest trust in a pardoned man. The effects may be so modified as to contribute to the depth and power of his Christian character. But even when the grace of God so modifies them, they remain. And though in some sense it be true that pardon is better than innocence, the converse is true, that innocence is better than pardon.
IV. Pardoning love so modifies the punishment that it becomes an occasion for solemn thankfulness. The outward act remaining the same, its whole aspect to us, the objects of it, is changed, when we think of it as flowing from the same love which pardons. The stroke has now ceased to be a mere natural result of our evil. We see that it is no sign of anger, but of love. Whatever painful consequences of past sin may still linger about our lives, or haunt our hearts, we may be sure of two things about them all that they come from Forgiving Mercy, that they come for our profit. The stroke of condemnation will never fall upon our pardoned hearts. That it may not the loving strokes of His discipline must needs accompany the embrace of His forgiveness.
A. Maclaren.
Forgiveness Mingled with Judgment
Psa 99:8
Mercy and judgment must be harmonized. A magnanimous pardon worthy of God’s Fatherhood and a scrupulous honour for law worthy of the Judge of all worlds, must meet together in God’s providential government. We sometimes assume that forgiveness and judgment exclude each other, and that the climax of clemency is to release from pain rather than to produce sympathy with righteousness. But that is unscriptural and untrue. The forgiven suffer sometimes even beyond the average lot of their fellows. Many reasons can be assigned for this intimate association between judgment and forgiveness.
I. God joins pardon with impressive correction to guard us against mean utilitarian views of grace, and to train us into a true appreciation of the inwardness of His saving work. In the beginning of a soul’s return to God it is often moved by selfish, superficial fear. The unhappy effects that follow after sin stir up loathing, trepidation, mental distress, outward amendment and prayer. But these initial motives are intended to be temporary and transitional only, and that man has not tasted the deepest secret of forgiveness who looks upon the grace as mere security against the portentous suffering in which the Divine wrath manifests itself.
II. Our surviving imperfections require that the forgiveness of the past shall be associated with a rigid judgment of its lapses. The fact that we look upon our oft-repeated delinquencies as trivial in their import shows that we need an admonitory discipline of sternness as well as a generous and compassionate absolution. Again and again are we tempted to a presumption which would pervert the grace of God. And the more closely God takes us to His favour and friendship the more urgent is the necessity for the providential lesson.
III. This union of judgment and mercy in the Divine dealings with us is designed to show that the law of retributive righteousness never ceases to operate in our lives. It is immanent as God Himself, for the law is the form assumed by His personal activity. Our deceitful hearts tempt us to imagine that the government which frees us from condemnation must be weak, shifty, vacillating in its foundation principles. In the dawning hours of our release from fear moods arise when we incline to think that grace is some clever surreptitious process to disburden us from our bonds and obligations, and following upon that we fall into an unconfessed and inarticulate antinomianism.
IV. This association of judgment and mercy makes the public declaration of Divine forgiveness possible. Escape must not be too easy for the man who is liable to fall away and repeat his offences. As private citizens even we can hold no relation with the man who seeks to shirk the just pain and penalty of his transgression. We might be suspected of condoning delinquencies, and when those delinquencies are felonious, to do so might carry with it serious consequences.
V. These chastisements are intended to illuminate the character of God, and to give an assuring insight into the dispositions of those upon whom they fall. Although infinite love associates itself with infinite holiness, that holiness is exacting to the last degree. It is no light thing to come short of Divine glory. Not only does the Divine government compel a judicial reckoning with the lapses of God’s people, but something in the Divine character likewise insists upon it. He who experiences no inward quickening cannot be absolved from condemnation, and to that inward quickening temporal chastisements are contributory.
T. G. Selby, The God of the Frail, p. 54.
References. XCIX. 8. Expositor (1st Series), vol. ix. p 150. XCIX. International Critical Commentary, vol. ii. p. 308. C. 2. Spurgeon, Evening by Evening, p. 9. C. 5. Spurgeon, Sermons, vol. xxi. No. 1265. C. International Critical Commentary, vol. ii. p. 310. Son 1 . H. Alford, Quebec Chapel Sermons, vol. ii. p. 107.
Fuente: Expositor’s Dictionary of Text by Robertson
PSALMS
XI
AN INTRODUCTION TO THE BOOK OF PSALMS
According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:
1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.
2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.
3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.
4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.
5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.
6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.
7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.
At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.
The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.
The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.
They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”
The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:
1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.
2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.
3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .
In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.
It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.
There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.
The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.
The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.
The book divisions of the Psalter are five books, as follows:
Book I, Psalms 1-41 (41 chapters)
Book II, Psalms 42-72 (31 chapters)
Book III, Psalms 73-89 (17 chapters)
Book IV, Psalms 90-106 (17 chapters)
Book V, Psalms 107-150 (44 chapters)
They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.
There were smaller collections before the final one, as follows:
Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.
Certain principles determined the arrangement of the several psalms in the present collection:
1. David is honored with first place, Book I and II, including Psalms 1-72.
2. They are grouped according to the use of the name of God:
(1) Psalms 1-41 are Jehovah psalms;
(2) Psalms 42-83 are Elohim-psalms;
(3) Psalms 84-150 are Jehovah psalms.
3. Book IV is introduced by the psalm of Moses, which is the first psalm written.
4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.
5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.
All the psalms have titles but thirty-three, as follows:
In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).
In Book II, Psa 43 ; Psa 71 , (2 are without titles).
In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).
In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).
The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .
QUESTIONS
1. What books are commended on the Psalms?
2. What is a psalm?
3. What is the Psalter?
4. What is the range of time in composition?
5. When and by whom was the collection in its present form arranged?
6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?
7. What is the Hebrew title of the Psalms?
8. Find the title of the first two books from the books themselves.
9. What is the title of the whole collection of psalms in the Septuagint?
10. What is the title in the Alexandrian Codex?
11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?
12. How many psalms in our collection?
13. How many psalms in the Septuagint?
14. What about the extra one in the Septuagint?
15. What is the subject of this extra psalm?
16. How does it compare with the Canonical Psalms?
17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?
18. What is the arrangement in the Vulgate?
19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?
20. What are the book divisions of the Psalter and how are these divisions marked?
21. Were there smaller collections before the final one? If so, what were they?
22. What principles determined the arrangement of the several psalms in the present collection?
23. In what conclusion may we rest concerning this arrangement?
24. How many of the psalms have no titles?
25. What does the Talmud call these psalms that have no titles?
26. How do later Jews supply these titles?
27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?
XII
AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)
The following is a list of the items of information gathered from the titles of the psalms:
1. The author: “A Psalm of David” (Psa 37 ).
2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).
3. The nature, or character, of the poem:
(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).
(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).
4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).
5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).
6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).
7. The kind of musical instrument:
(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).
(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).
(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).
8. A special choir:
(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).
(2) Alamoth, female choir (Psa 46 ).
(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).
9. The keynote, or tune:
(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).
(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).
(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).
(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).
(5) Leannoth, the name of a tune (Psa 88 ).
(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.
(7) Shiggaion, a song or a hymn.
(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.
10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).
11. The destination, as “Song of Ascents” (Psalms 120-134)
12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).
The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.
The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.
David is the author of more than half the entire collection, the arrangement of which is as follows:
1. Seventy-three are ascribed to him in the superscriptions.
2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.
3. Some of the Korahite Psalms are manifestly Davidic.
4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.
5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.
As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:
1. This theory has no historical support whatever, and therefore is not to be accepted at all.
2. It has no support in tradition, which weakens the contention of the critics greatly.
3. It has no support from finding any one with the necessary experience for their basis.
4. They can give no reasonable account as to how the titles ever got there.
5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.
6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.
The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.
Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.
Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:
I. By books
1. Psalms 1-41 (41)
2. Psalms 42-72 (31)
3. Psalms 73-89 (17)
4. Psalms 90-106 (17)
5. Psalms 107-150 (44)
II. According to date and authorship
1. The psalm of Moses (Psa 90 )
2. Psalms of David:
(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).
(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).
(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).
3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).
4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).
5. The psalms of Solomon (Psa 72 ; Psa 127 ).
6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )
7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )
8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)
III. By groups
1. The Jehovistic and Elohistic Psalms:
(1) Psalms 1-41 are Jehovistic;
(2) Psalms 42-83 are Elohistic Psalms;
(3) Psalms 84-150 are Jehovistic.
2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )
3. The Pilgrim Psalms (Psalms 120-134)
4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )
5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”
IV. Doctrines of the Psalms
1. The throne of grace and how to approach it by sacrifice, prayer, and praise.
2. The covenant, the basis of worship.
3. The paradoxical assertions of both innocence & guilt.
4. The pardon of sin and justification.
5. The Messiah.
6. The future life, pro and con.
7. The imprecations.
8. Other doctrines.
V. The New Testament use of the Psalms
1. Direct references and quotations in the New Testament.
2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.
We may classify the Davidic Psalms according to these experiences following the order of time, thus:
1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )
2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )
3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )
4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )
5. His first great sin (Psa 51 ; Psa 32 )
6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )
7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )
8. The great promise made to him in 2Sa 7 (Psa 2 )
9. Feelings of old age (Psa 37 )
The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.
There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.
It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.
The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.
Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:
1. The age of David furnished promising soil for the growth of poetry.
2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.
3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.
The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.
QUESTIONS
1. Give a list of the items of information gathered from the titles of the psalms.
2. What is the longest title to any of the psalms and what the items of this title?
3. What parts of these superscriptions most concern us now?
4. What is the historic value, or trustworthiness of these titles?
5. State the argument showing David’s relation to the psalms.
6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?
7. What the obvious aim of this criticism and the necessary result, if it be just?
8. What other authors are named in the titles?
9. Were all the psalms ascribed to Asaph composed by one person?
10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.
11. What experiences of David’s life made very deep impressions on his heart?
12. Classify the Davidic Psalms according to these experiences following the order of time.
13. What the great doctrines of the psalms?
14. What analogy between the Pentateuch and the Psalms?
15. What historic controversies concerning the singing of psalms?
16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?
17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.
18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?
19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?
20. What can you say of the allusions to the psalms in the New Testament?
XVII
THE MESSIAH IN THE PSALMS
A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.
Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.
The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:
1. What the book of the Psalms teaches concerning the Messiah.
2. That the New Testament shall authoritatively specify and expound this teaching.
3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.
In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).
This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.
It would be a fine thing to make out two lists, as follows:
1. All of the 150 psalms in order from which the New Testament quotes with messianic application.
2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.
We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.
1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.
The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.
The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”
In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).
But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .
Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).
This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.
2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:
(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).
(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .
(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”
(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).
What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!
3. The wondrous person of the Messiah in his dual nature, divine and human.
(1) His divinity,
(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;
(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .
(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .
(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .
(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .
(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .
(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.
(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .
4. His offices.
(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).
(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).
(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).
(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).
(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).
5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:
(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .
(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.
(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .
(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:
Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).
And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).
And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).
Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).
These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .
(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).
(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .
(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).
(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).
(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).
(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).
(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).
The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).
The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).
The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).
His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).
In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).
His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).
Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).
With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).
We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.
QUESTIONS
1. What is a good text for this chapter?
2. What is the threefold division of the Old Testament as cited by our Lord?
3. What is the last division called and why?
4. What is the object of the discussion in this chapter?
5. To what three things is the purpose limited?
6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?
7. What is the author’s conviction relative to the Scriptures?
8. What is the New Testament testimony on the question of inspiration?
9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?
10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?
11. Give the substance of Paul’s discussion of man’s sinfulness.
12. What is the teaching of Jesus on this point?
13. What is the teaching relative to sacrifices?
14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?
15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.
16. What are the offices of the Messiah according to psalms? Discuss each.
17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.
18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Psa 99:1 The LORD reigneth; let the people tremble: he sitteth [between] the cherubims; let the earth be moved.
Ver. 1. The Lord reigneth ] Even the Lord Christ, as Psa 97:1 .
Let the people tremble
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
This is Israel’s song in answer. Jehovah is great in Zion, and executes judgment and righteousness in Jacob. He sits between the cherubim. All the peoples therefore are to praise His name. As in the early days of the people, so yet more at the end of the age will He answer those that call on Him, while punishing their doings: not then one or two here and there, but “so all Israel shall be saved.” “Thy people also shall be all righteous” in that day. Jehovah’s hand is not shortened that it cannot save, neither His ear heavy that it cannot hear.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 99:1-5
1The Lord reigns, let the peoples tremble;
He is enthroned above the cherubim, let the earth shake!
2The Lord is great in Zion,
And He is exalted above all the peoples.
3Let them praise Your great and awesome name;
Holy is He.
4The strength of the King loves justice;
You have established equity;
You have executed justice and righteousness in Jacob.
5Exalt the Lord our God
And worship at His footstool;
Holy is He.
Psa 99:1 The Lord reigns See notes at Psa 96:10; Psa 97:1. All are perfects, which speak of completed actions, but the timeframe of Hebrew verbs must be determined from the context.
let the peoples tremble This verb (BDB 919, KB 1182, Qal imperfect used in a jussive sense) is parallel to let the earth shake (BDB 630, KB 680, Qal imperfect used in a jussive sense; this word [BDB 630, KB 680] is found only here in the OT). Taken together, they form another universal emphasis. Here, it reflects YHWH’s justice (cf. Psa 99:4).
Both physical creation and human beings are affected by their Creator (cf. Exodus 19; Psa 77:18; Rom 8:18-25)!
He is enthroned above the cherubim The verb (BDB 442, KB 444, Qal participle) means sits on His throne (cf. 1Sa 4:4; 2Sa 6:2; 2Ki 19:15; 1Ch 13:6; Psa 80:1; Isa 37:16). The mention of the cherubim (see Special Topic: Cherubim) identifies this phrase as referring to Exo 25:22. The ark was the earthly place of YHWH’s presence (i.e., footstool, Ps. 99:15b; 1Ch 28:2; the earth was called YHWH’s footstool in Isa 66:1; the temple was called His footstool in Psa 132:7; Lam 2:1). He dwelt between the wings of the cherubim above the mercy seat (i.e., lid of the ark). This special place (i.e., above the ark in the Holy of Holies) was where heaven and earth, the visible and invisible realms, met!
SPECIAL TOPIC: ARK OF THE COVENANT
Psa 99:2 The Lord (YHWH) is great in Zion This adjective (BDB (BDB 152) is used often of YHWH.
1. His person – Deu 7:21; Neh 1:5; Neh 8:6; Neh 9:32; Psa 86:10; Psa 145:3; Psa 147:5; Isa 12:6; Jer 10:6; Jer 32:18; Dan 9:4
2. His name – Jos 7:9; 1Sa 12:22; 1Ki 8:42; 2Ch 6:32; Psa 76:1; Psa 99:3; Jer 10:6; Jer 44:26; Eze 36:23; Mal 1:11
3. His works – Deu 11:7; Jdg 2:7; Psa 111:2
4. His glory – Psa 21:5; Psa 138:5
5. His mercy (hesed) – 1Ki 3:6; 2Ch 1:8; Psa 57:10; Psa 86:13; Psa 108:4
6. His goodness – Neh 9:25
7. His compassion – Isa 54:7
8. greater than all gods – Exo 18:11; Deu 10:17; 1Ch 16:25; 2Ch 2:5; Psa 77:13; Psa 95:3; Psa 96:4; Psa 135:5
The noun (BDB 152) is also used of YHWH in Deu 3:24; Deu 5:24; Deu 9:26; Deu 11:2; Deu 32:3; Psa 105:2.
The AB suggests that the comparative preposition (KB 825, #1) in Psa 99:2 b suggests a possible comparative in Psa 99:2 a, which would denote YHWH’s greatness over Israel/Judah, as it is over/above all the peoples (p. 368). It think this fits the parallel best. Israel was first, but not the only, one (cf. Mat 28:18-20; Luk 24:46-48; Act 1:8; Rom 1:16).
He is exalted above all the peoples This phrase implies that YHWH is exalted (BDB 926, KB 1202, Qal participle) above the gods of the nations (i.e., their idols, cf. Psa 97:9; Psa 113:4; also note Exo 18:11; Deu 10:17; 1Ch 16:25; 2Ch 2:5; Psa 77:13; Psa 95:3; Psa 96:4; Psa 135:5).
Psa 99:3 Let them praise Your great and awesome name This is the third imperfect used in a jussive sense (cf. Psa 99:1 a,b).
For YHWH’s great name, see the notes at Psa 99:2.
YHWH’s awesome name is from the verb (BDB 431, KB 432, Niphal participle) to fear or awe. It is used often of YHWH (cf. Deu 7:21; Deu 10:17; Deu 10:21; Deu 28:58; Psa 111:9; Mal 1:14).
The words great and awesome are often used together to describe YHWH (cf. Neh 1:5; Neh 4:8; Neh 9:32; Dan 9:4).
The them refers to all non-Israelites (i.e., peoples, Psa 99:1 a; the earth, Psa 99:1 b; all the peoples, Psa 99:2 b.
Holy is He Notice this is repeated in Psa 99:5 c and alluded to in Psa 99:9 c, which looks like a purposeful parallel. For holy see SPECIAL TOPIC: HOLY .
Psa 99:4 I think this verse applies to YHWH Himself (see Contextual Insights A). Notice how His reign (Psa 99:1) is characterized.
1. loves (BDB 12; KB 17, Qal perfect) justice (BDB 1048)
2. established (BDB 465, KB 464, Polel perfect) equity (lit. uprightness, BDB 449)
3. executed (BDB 793, KB 889, Qal perfect) justice (BDB 1048) and righteousness (BDB 842, see SPECIAL TOPIC: RIGHTEOUSNESS )
Notice they are all three perfects, but NASB, NJB, and NKJV translate the first as present and the next two as past. The time element of Hebrew verbs must be determined by context. So, do these describe who YHWH is or what He will do?
The terms justice and righteousness are often used together to designate the appropriate reign of kings.
1. YHWH Himself – Psa 99:4; Isa 33:5; Jer 4:2; Jer 9:24
2. David – 1Ch 18:14
3. Solomon – 1Ki 10:9; 2Ch 9:8
4. Judean kings – Jer 22:3; Jer 22:15; Eze 45:9
5. Israeli kings – Amo 5:9; Amo 5:24
6. Messiah (i.e., line of David) – Isa 9:7; Isa 32:1; Isa 32:16; Isa 59:9; Isa 59:14; Jer 33:15
Psa 99:5 Exalt the Lord our God This is the first of two imperatives which close out the first strophe.
1. exalt – BDB 926, KB 1202, Polel imperative, same verb used in Psa 99:2 b
2. worship (lit. bow down) – BDB 1005, KB 295, Hishtaphel imperative, cf. Psa 132:7
Notice how the full covenant title, the Lord our God (lit. YHWH Elohim, cf. Gen 2:4; Exo 20:2) is repeated three more times in Psa 99:8 a, 9a,c. YHWH is uniquely related to Abraham’s descendants.
1. in Zion, Psa 99:2 (i.e., the temple)
2. in Jacob, Psa 99:4 c (i.e., Israel)
3. in Moses and Aaron, Psa 99:6 a (exodus and wilderness wandering period)
4. in Samuel, Psa 99:6 b (United Monarchy)
5. His law, Psa 99:7 b,c (Exodus 19-20)
6. His holy hill, Psa 99:9 b
His footstool See note at Psa 99:1 b. The verb tremble (BDB 919) is similar to the noun footstool (BDB 919). This may be an opening and closing sound play.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
The LORD. Hebrew. Jehovah. App-4.
reigneth = hath taken a kingdom. See note on Psa 93:1.
people = peoples.
cherubims. See App-41. The Psalm was therefore written while the Ark was in existence.
the earth. The subject of Book IV. See notes on p. 809.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 99:1-9
The LORD reigneth ( Psa 99:1 );
Starts out as did Psa 97:1-12 . “The Lord reigneth.”
let the people tremble: he sits between the cherubims; let the earth be moved ( Psa 99:1 ).
Now the cherubims are an angelic class. They are described in Revelation, chapter 4 and in Ezekiel, chapter 1 and chapter 10. In the descriptions that are given in Ezekiel, the flying saucer, just say that that’s exactly what flying saucers look like and their movement as are described in Ezekiel. And so they’re saying that Ezekiel actually saw UFO’s and was describing the UFO’s that he saw. And they oftentimes point to Ezekiel as a proof that UFO’s have been visiting the earth from the time that man has been upon the planet Earth. Which points out something very interesting to me.
It is true indeed that Ezekiel saw a UFO and he describes how it flew and the fires and the lights and so forth and he describes the movement, how it moved rather in straight lines rather than in a curved base and so forth. But Ezekiel tells us that these “wheels within the wheels” were the lights; and the movements were actually cherubim, spirit beings. Now Satan was a fallen cherubim. Satan was a cherub before his fall. He is called in Ezekiel “the anointed cherub that covereth” ( Eze 28:14 ). Because the flying saucer gets so much into the occultist kind of things, I do believe that if there are genuine sightings, as some of these people relate, that actually it is possible that they are seeing spirit beings, fallen spirit beings, satanic spirit beings, because there’s a whole cult around this whole thing. And thus, I do not always question that these people… You know, you say, “Ah, they’re a bunch of weird ducks, you know, thinking that they see UFOs.” No, it is very possible that there is something to this; that you’re delving into a spirit realm and that they are actually observing fallen cherubim.
Now God dwells between the cherubim. They surround the throne of God. God placed cherubim at the Garden of Eden to protect it. They are the cherubim about the throne of God who “cease not day and night, saying, Holy, holy, holy, Lord God Almighty” ( Rev 4:8 ).
When God had Moses build the model of heaven, for the tabernacle was nothing but a model of what the heavenly scene is like, the mercy seat, the throne of God, and within the holy of holies was the model of the throne of God, with the cherubim that were carved upon it. And so coming into the little cubicle, the golden cubicle of the holy of holies, the priest was coming into the model of coming into the presence of God in heaven with the cherubim that were there. So “the Lord reigneth, let the people tremble: He sits between the cherubims; let the earth be moved.”
The LORD is great in Zion; he is high above all the people. Let them praise thy great and awesome name; for it is holy. The king’s strength also loves judgment; and thou dost establish equity, thou executest judgment and righteousness in Jacob. Exalt ye the LORD our God, and worship at his footstool; for he is holy. Moses and Aaron among his priests, Samuel among those that call upon his name; they called upon the LORD, and he answered them. He spake unto them in the cloudy pillar: and they kept his testimonies, and the ordinance that he gave them. You answered them, O LORD our God: and you were a God that forgave them, though you took vengeance of their inventions ( Psa 99:2-8 ).
The golden calf and so forth. God took vengeance against them, and yet God forgave them. Oh, the goodness of God.
Exalt the LORD our God, and worship at his holy hill; for the LORD our God is holy ( Psa 99:9 ). “
Fuente: Through the Bible Commentary
Psa 99:1-3
HOLY; HOLY; HOLY; IS THE LORD OF HOSTS (Isa 6:3)
“This Psalm falls into three parts: (1) Psa 99:1-3; (2) Psa 99:4-5; and (3) Psa 99:6-9, each concluded with a declaration of God’s holiness. It is an echo of the Trisagion of the seraphim (Isa 6:3). In the light of this discerning remark by Delitzsch, we have chosen the above title for Psalms 99.
“The Trisagion is the name of a hymn, probably of Hebrew origin, that is in the liturgy of the Greek and Oriental churches, beginning with the words, `Holy, holy, holy.’
Scholars are by no means unanimous in their classifications of this group of psalms. Rhodes called this one, “The Last of the Enthronement Psalms.”[3] McCaw classified it as next to the last of “Six liturgical psalms (Psalms 95-100). Kidner made it next to the last of a group of eight Psalms (Psalms 93-100), which he named, “The Kingship and Advent of our Lord.” All such classifications in our own opinion are of very little help.
“A number of ancient versions ascribe this psalm to David;” but most present-day scholars consider this indecisive.
To us it appears that Kidner is correct in seeing in this psalm a declaration related to, “God’s final Advent. This interpretation is supported by the words, “Let the earth be moved,” and other implications of Psa 99:1.
Psa 99:1-3
“Jehovah reigneth; let the peoples tremble:
He sitteth above the cherubim; let the earth be moved.
Jehovah is great in Zion;
And he is high above all the peoples.
Let them praise thy great and terrible name:
Holy is he.”
“Let the peoples tremble” (Psa 99:1). The trembling of all nations (the Gentiles) is not connected with the current dispensation; but the time indicated here is that moment when the entirety of Adam’s race will suddenly behold, “Him that sitteth upon the throne” (Rev 6:16).
“He sitteth above the cherubim” (Psa 99:1). Most scholars seem to think this is a reference to the presence of God in the Holy of Holies of the Jewish Temple. Rawlinson expressed that interpretation thus: “The imagery is taken from the internal economy of the Jewish Temple, where the Shechinah was enthroned above the cherubic forms that overshadowed the Mercy Seat. However, Kidner rejected that view, saying, “The throne of the living God above the cherubim is not a reference to the weaponless cupids of religious art, but to the mighty beings seen in Ezekiel’s vision (Eze 1:4 ff).
“Let the earth be moved” (Psa 99:1). The cosmic disturbances that shall accompany the Final Advent of God in Christ are often mentioned in the Bible. Heb 12:26-27 definitely makes the removal of the earth one of the cosmic events taking place on that occasion.
“Jehovah is great in Zion” (Psa 99:2). We need not limit the meaning here to the literal Jerusalem. That ancient dwelling place of the Lord typified the New Jerusalem, “which is our mother” (Gal 4:26); and the Second Advent will be the occasion when God will appear to all the peoples of the earth as great in both Jerusalems.
“Let them praise” (Psa 99:3). The antecedent of `them’ is `peoples,’ all the peoples of the earth, indicating that the message here is by no means restricted to the literal Israel. Both Jerusalems and both Israels will praise God at the Second Advent.
“Holy is he” (Psa 99:3 b). This expression, with a variation in Psa 99:9, closes each of the three divisions of this psalm.
E.M. Zerr:
Psa 99:1. Tremble means to respect the Lord and fear to do that which would violate His reign. Between the cherubim is a reference to the objects on the mercy seat in the tabernacle. The high priest appeared at that place on one day of the year to communicate with God on behalf of the congregation. (Exo 25:17-22.) Earth be moved means practically the same as tremble in the first part of the verse.
Psa 99:2. To be great in Zion indicates that the greatness refers to the Lord’s position of authority. Zion was the headquarters of the kingdom and the seat of government. That position explains how the Lord was high above all the people.
Psa 99:3. We might be somewhat confused at the idea of the Lord’s name being both terrible and holy. It will be of interest to know that the first is from the same original as “reverend” in Psa 111:9. The word occurs about 300 times in the Hebrew Bible and has a wide range of meaning. In the present verse it means the name of the Lord is worthy to be respected because it is holy.
Fuente: Old and New Testaments Restoration Commentary
This is a song of the Kingdom of Jehovah as founded upon and administered in holiness. There are three distinct parts, each ending with practically the same refrain. The first acclaims the King enthroned (vv. Psa 99:1-3). The second affirms the absolute integrity of His administration (vv. Psa 99:4-5). The third declares the constant and faithful guidance of His own representatives (vv. Psa 99:6-9).
In each there is a call to the attitude of response to the fact declared. The enthroned King is to be praised. The governing King is to be exalted and worshipped in submission at His footstool. The guiding King is to be exalted and worshipped in fellowship in His holy hill. Finally, in each case, the underlying reason of the Kings position and activity, and also therefore, of the response, is that of His holiness. The throne is established in holiness. The guidance is motivated in holiness.
In the fuller light of the Christian revelation we see the threefold fact in the life of God suggested. The Father enthroned; the Son administering His Kingdom; the Spirit interpreting His will through leaders and circumstances, through pity and through punishment.
Fuente: An Exposition on the Whole Bible
Worship the Great and Holy One
Psa 99:1-9
This psalm has its counterpart in Psa 97:1-12. There Jehovahs reign is associated with the gladness of faith; here with the trembling of mortal and sinful hearts. Thrice we are reminded that He is holy, Psa 99:3; Psa 99:5; Psa 99:9. This threefold ascription of earth concerning the holiness of God answers the threefold ascription of heaven, where one seraph cries to the rest, saying, Holy, holy, holy, is the Lord of hosts: the whole earth is full of His glory, Isa 6:3.
Gods holiness is terrible to sinners. It inspires even His own people with awe. However near we come to Him in Christ, we always must remember that we are sinful men who have no right to stand before Him, save through the mediation and in the righteousness of His Son.
How great God must be, who can reckon Moses, Aaron, and Samuel as His servants! And we, too, though beneath them in personal character and gift, are permitted to be among His priests; to call upon His name; to hear Him speaking from the pillar of cloud. Let us all walk worthy of our high calling! Let us fear this great and holy God, who cannot tolerate sin in His children, and will not scruple to inflict pain if sin is persisted in. He does forgive-glory to His name!-but He will not hesitate to chasten us for sins which we presumptuously and knowingly permit.
Fuente: F.B. Meyer’s Through the Bible Commentary
Psa 99:2
I. The Lord is great in supremacy.
II. The Lord is great in power.
III. The Lord is great in faithfulness.
IV. The Lord is great in mercy.
G. W. McCree, Christian World Pulpit, vol. x., p. 81.
Psa 99:8
The truths that lie in the text are these: pardon and retribution are ever united. They spring from one source of holy love, and they ought to become to us the occasions of solemn and thankful praise. “Exalt the Lord our God, for He is holy.” “Thou forgavest them, and didst punish their inventions.”
I. Notice, first, that forgiveness is at bottom the undisturbed communication of the love of God to sinful men. We are too apt to think that God pardons men in the fashion in which the sovereign pardons a culprit who has been sentenced to be hanged. Such pardon implies nothing as to the feelings of either the criminal or the monarch. There need neither be pity on the one side nor penitence on the other. The true idea of forgiveness is to be found not in the region of law only, but in the region of love and fatherhood. The forgiveness of God is over and over again set forth in Scripture as being a Father’s forgiveness.
II. Such pardon does necessarily sweep away the one true penalty of sin. “The wages of sin is death.” What is death? The wrenching away of a dependent soul from God. How is that penalty ended? When the soul is united to God in the threefold bond of trust, love, and obedience. The communication of the love is the barring of the hell.
III. The pardoning mercy of God leaves many penalties unremoved. Forgiveness and punishment both come from the same source, and generally go together. The old statement, “Whatever a man soweth, that shall he also reap,” is absolutely true, universally true. The Gospel is not its abrogation. God loves us too well to annihilate the secondary consequences of our transgressions.
IV. Pardoning love so modifies the punishment that it becomes an occasion for solemn thankfulness. Whatever painful consequences of past sin may still linger about our lives or haunt our hearts, we may be sure of two things about them all: that they come from forgiving mercy; that they come for our profit.
A. Maclaren, Sermons Preached in Manchester, 3rd series, p. 195.
Reference: Psa 99:8.- Expositor, 1st series, vol. ix., p. 150.
Fuente: The Sermon Bible
Psalm 99
The Reign of Righteousness
1. His throne (Psa 99:1-3)
2. Judgment and righteousness executed (Psa 99:4-6)
3. His gracious dealings (Psa 99:7-9)
It is a Psalm of the righteous government. The Lord who reigns is holy, demands obedience. He is holy and must be worshipped. Moses and Aaron were His priests in the past and Samuel among them that called upon His Name. He dealt graciously with His people in the past and forgave them, and the same Lord now reigneth and will deal in righteousness and mercy with His people.
Fuente: Gaebelein’s Annotated Bible (Commentary)
Lord: Psa 2:6, Psa 93:1, Psa 96:10, Psa 97:1, Luk 19:12, Luk 19:14, Rev 11:17
people: Psa 2:11, Psa 2:12, Psa 21:8, Psa 21:9, Psa 97:4, Luk 19:27, Phi 2:12
he sitteth: Psa 18:10, Psa 80:1, Exo 25:22, Eze 10:1-22
earth: Psa 82:5, *marg. Jer 4:24, Jer 5:22, Jer 49:21, Jer 50:46, Rev 6:14, Rev 20:11
be moved: Heb. stagger, Isa 19:14, Isa 24:19, Isa 24:20
Reciprocal: Gen 3:24 – Cherubims 1Sa 4:4 – which dwelleth 2Sa 22:11 – a cherub 1Ki 8:6 – under the wings 2Ki 19:15 – dwellest 1Ch 13:6 – that dwelleth 1Ch 16:31 – The Lord 1Ch 28:18 – the chariot 1Ch 29:11 – thine is the Job 25:2 – Dominion Psa 5:2 – my King Psa 29:10 – King Psa 47:8 – reigneth Psa 145:11 – the glory Isa 37:16 – dwellest Isa 52:7 – Thy God Isa 64:2 – that the nations Eze 10:6 – General Eze 43:7 – the place of my throne Dan 6:26 – tremble Act 16:29 – and came Act 24:25 – Felix Heb 9:5 – over Rev 19:6 – for
Fuente: The Treasury of Scripture Knowledge
Victory over evil.
The victory over evil requires more development. It is this that the sixth psalm of the series, in accordance with the numerical significance, now takes up. Salvation by judgment necessarily involves it; but we see this worked out here both in regard to the world at large, and to the saints also. Thus the apostle applies it to the latter: “for the time is come that judgment must begin at the house of God;” and in this way “the righteous are with difficulty saved” (1Pe 4:17-18) -not “scarcely:” but God having to be at such pains with them to bring them through, so as both to His creatures at large, and for their own sakes also, to justify His holy government.
1. The first section; therefore, speaks of this government as now manifested, Jehovah reigning, enthroned above the cherubim, as Ezekiel and the book of Revelation show Him. In the latter the “living creatures” in their various characters thus represent the features of His rule. The lion shows the fundamental necessity for all government -power. The ox shows it however to be used in patient ministry, as true rule is. The “face of a man” speaks of intelligence that seeks to be known by men His creatures. And lastly, the “flying eagle” speaks of ways yet “too wonderful” for comprehension by them (Pro 30:18-19). These cherubic beings, with their sleepless vigilance and activity, proclaim the Thrice-holy who is still above them (Rev 4:8); and this is the Throne now established over the earth. Well may “the peoples tremble” before Him; and “the earth be moved.”
But He reigns in Zion, which His grace has chosen as the place of His rest, the accessible metropolis of the whole earth. Let the peoples praise His great and terrible Name: for it is holy.
2. Might and right are wedded at last, in a despotic rule, from which yet none need shrink except the wicked. For “the king’s strength loveth judgment” -a beautiful poetic phrase which strangely seems to perplex the commentators: “Thou hast established equity; Thou hast executed judgment and righteousness in Jacob.”
Thus the world is saved and blest, and all are bidden to worship at the footstool of the Throne: Jehovah our God is holy.
The third verse here one might naturally take to belong to the closing section. Yet the structure is against it: for it is evidently a third and not a first, and its presence in the last section would derange all the numbers there. Moreover the connection is not so close as at first it seems. “In the pillar of cloud He spake to them,” could not refer to Samuel; and the three together -Moses and Aaron and Samuel are cited here as practical examples of the worship to which the people now are called. Such were the men that drew nigh to Him; His priests: Samuel not officially that, but practically standing in that place, when the priests themselves had departed from Him, and known characteristically as one that called upon His Name. These all, He in His faithfulness had answered, drawing near to those that drew near to Him.
3. But with all His people sanctification was the object that He steadily pursued. “In the pillar of cloud He spake to them” -that pillar which as the sign of His Presence, moved with them all the way from Egypt to the land: thus grace had sought them; and obedience followed: “they kept His testimonies, and the statute He gave unto them.”
His holiness was as fully displayed as His love; and His love was not less that it was holy: “Jehovah our God, Thou answeredst them: a forgiving God Thou wast to them; even while taking vengeance on their doings.”
Upon them it was not wrath, but chastening love -grace that showed itself in this that declared His wrath upon the evil, to make them “partakers of His holiness” (Heb 12:10). Thus does “grace reign” in holiness as well as righteousness; the very “vengeance” only showing the forgiveness to be really that, and not indifference; and that “without holiness no man shall see the Lord” (ver. 14). Blessed, salutary lessons, worthy of God to give!
Praise, therefore, is what ends the psalm: “Exalt Jehovah our God; and worship at His holy hill: for Jehovah our God is holy.”
Fuente: Grant’s Numerical Bible Notes and Commentary
Psa 99:1-3. 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 Gods name makes it truly great to his friends and terrible to his enemies.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
All the Versions ascribe this psalm to David, except the Chaldee, which, like the Hebrew, has no title. The occasion of its being composed is not known.
Psa 99:1. He sitteth between the cherubims, or mighty angels, as promised in Exo 25:22; and when he is roused, all his enemies faint away.
Psa 99:6. 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, Psalms 91., and the ten that follow. The style has a resemblance to his, and many of the words are assuredly Davids, though some expressions may seem to refer to future times.
REFLECTIONS.
Fine motives are here deduced from the divine perfections, for reverence, piety, and justicethe Lord reigneth. He sits enthroned between the cherubim in Zion: let all Israel and all the heathen adore. Israel especially are called to obedience, for no nation had God so nigh, and precepts so pure.
The terrors of Gods avenging arm are a farther motive to obedience. What vengeance had he not inflicted on nations who despised his law, and became insolent by impunity? And what might Israel expect, if after all these favours she forgot the rock of her salvation.
The love which the kings strength, or the strong and mighty king, had to rectitude and equity was also urged. Princes, magistrates, and ministers have in the economy of providence a fine model of imitation on the bench, and to exalt and worship him in the sanctuary; and rulers should be well aware that justice cannot be adequately administered, and moral precepts enforced without the aids of religion. The terrors of God inspire with awe, and the grace of piety supplies with strength to obedience. Thus God has combined the fine code of equity and piety in his covenant; and he governs according to that covenant that man may imitate him. To encourage magistrates and ministers in these duties, the high example of Moses, who though not the firstborn, yet by a divine call is here called a priest, and he was the prince of priests, for God has the right to call whom he will. He exercised that office in Israel, he consecrated Aaron, and saved the nation by his intercession. Exodus 32. Aaron saved them also by incense, Num 16:47; and Samuel by sacrifice and devotion. 1 Samuel 7. When a suppliant nation, yea when one faithful man cries for mercy, heaven drops its thunder, the clouds disperse, and mercy smiles on the guilty crowd. Mercy then, more than terror, should prompt us to reformation, and to exalt the Lord in homage, for he is high and holy.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
XCIX. A Temple Song after Victory.The Ps. is divided into three parts by the refrain Holy is he (i.e. separate from all defilement) at Psa 99:3; Psa 99:5 and (in an expanded form) at Psa 99:9.
Psa 99:1-3. The Psalmist praises Yahweh as exalted above all material things. The cherubim seem to recover what was perhaps their original significance, as spirits of the tempest (see on Psa 18:9). Yahweh is seated on the cherubim, i.e. on the throne which they guard.
Psa 99:4 f. He extols Yahwehs righteousness to Israel.
Psa 99:4 a. MT is meaningless. Read with different pointing, A strong one reigneth, a lover of judgment.
Psa 99:5. footstool: i.e. Zion or the Temple.
Psa 99:6-9. Yahweh still speaks as in the old time through priest and saint and through the Law.
Psa 99:6. Better, a Moses and an Aaron are among his priests and a Samuel is among them that call upon his name. The people still has its priests and saints who mediate between the nation and its God.
Psa 99:7. Translate, He speaketh in the pillar of the cloud to them that keep his testimonies and the statutes which he hath given them, i.e. the same God still speaks from the pillar of the cloud to those who con the lessons of olden days. The past is continued in the present.
Psa 99:8 c. These words are out of place here. Read perhaps, But avengest the insults that fall upon them. God forgives the priests and their adherents (the Sadducees?), but takes vengeance on the insults offered to the priestly rulers.
Fuente: Peake’s Commentary on the Bible
PSALM 99
Jehovah, the King, having come to reign, is presented as great in Zion and dwelling between the cherubim in the midst of a worshipping people (vv. 1-5); God’s ways in grace and government through which His purposes have been brought to pass (vv. 6-9).
(v. 1-3) In the previous psalm the King is presented as coming; in this psalm He has come and taken His place between the cherubim, and is great in Zion, His rule extending over all peoples. The only right response from all nations is to praise His great and terrible name, for it is holy.
(vv. 4-5) These verses present the character of His rule. His name is great and holy; His reign, in accord with His name, will be marked by power exercised in righteous judgment. Might and right, so often divorced by man, are at last brought together under the rule of Christ, the King. The glory of the One who rules calls not only for submission, but for worship at the footstool of His throne, and again we are reminded He is holy.
(vv. 6-8) In these verses we are reminded that the ways of God, in bringing the nation into blessing, are similar to, and therefore illustrated by, His dealings with the nation in the past. Israel’s history had been one long story of sin and failure; nevertheless there had ever been a godly remnant in the midst of this failing people. Moses and Aaron among the priests, and Samuel among the prophets, are outstanding examples of this godly remnant who, in the midst of the greatest failure, has interceded for the people (Exo 17:11-12; Num 12:13; 1Sa 7:5-9). These leaders of the people called upon God in the day of trial, and God answered and spoke to them in the cloudy pillar, and they obeyed His word.
Because of this godly remnant, who walked in dependence and obedience, God acted in grace and government towards those who were under them, and for whom they interceded. God forgave Israel’s sins in grace; but God took vengeance of their doings in government. In grace they were forgiven; in government they had to suffer for their sins.
Thus in the day to come the restoration of Israel is brought about by the grace of God that answers the call of the godly remnant (Ps. 94; Psa 118:25-26; Luk 13:35; Joe 2:32; Rom 10:13). Nonetheless the nation has to suffer for its evil doings, and thus pass through the great tribulation.
(v. 9) The final result of all God’s dealings in grace and government will be to surround Himself with a people who worship at the hill of his holiness. For the third time in the psalm we are reminded that God is holy (vv. 3, 5, 9). In heaven there will be a redeemed people holy and without blame before him in love; on earth there will be a company worshipping at His holy hill, made suited to His holy name.
Fuente: Smith’s Writings on 24 Books of the Bible
99:1 The LORD reigneth; let the {a} people tremble: he sitteth [between] the cherubims; let the earth be moved.
(a) When God delivers his Church all the enemies will have reason to tremble.
Fuente: Geneva Bible Notes
Psalms 99
This royal psalm calls on God’s people to praise Him for His holiness and because He answers prayer.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. The holiness of the King 99:1-5
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Because the God who reigns is so great, everyone should tremble in reverential fear. In the temple, God dwelt between the cherubim (1Ki 6:23-28; cf. Psa 80:1). The cherubim were representations of angelic beings that symbolically guarded the holiness of God. "Holy" means different. In particular, God is holy in that He is different from man whom sin saturates.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 99:1-9
DELITZSCH has well called this psalm “an earthly echo of the seraphic Trisagion,” the threefold proclamation of the Divine holiness, which Isaiah. {Isa 6:3} It is, as already noted, a pendant to Psa 98:1-9, but is distinguished from the other psalms of this group by its greater originality, the absence of distinct allusion to the great act of deliverance celebrated in them. and its absorption in the one thought of the Divine holiness. Their theme is the event by which Jehovah manifested to the world His sovereign rule, this psalm passes beyond the event, and grasps the eternal central principle of that rule-namely, holiness. The same thought has been touched on in the other members of the group, but here it is the single subject of praise. Its exhibition in Gods dealings with Israel is here traced in ancient examples, rather than in recent instances; but the viewpoint of the other psalms is retained, in so far as the Divine dealings with Israel are regarded as the occasion for the worlds praise.
The first strophe (Psa 99:1-3) dwells in general terms on Jehovahs holiness, by which august conception is meant, not only moral purity, but separation from. by elevation above, the finite and imperfect. Psa 99:1 vividly paints in each clause the glory reigning in heaven, and its effect on an awestruck world. We might render the verbs in the second part of each clause as futures or as optatives (shall tremble, shall totter, or let peoples tremble, etc.), but the thought is more animated if they are taken as describing the result of the theophany. The participial clause “throned on the cherubim” adds detail to the picture of Jehovah as King. It should not, strictly speaking, be rendered with a finite verb. When that vision of Him sitting in royal state is unveiled, all people are touched with reverence, and the solid earth staggers. But the glory which is made visible to all men has its earthly seat in Zion, and shines from thence into all lands. It is by His, deeds in Israel that Gods exaltation is made known. The psalmist does not call on men to bow before a veiled Majesty, of which they only know that it is free from all creatural limitations, lowliness and imperfections; but before a God, who has revealed Himself in acts, and has thereby made Himself a name. “Great and dread” is that name, but it is a sign of His lovingkindness that it is known by men, and thanksgiving, not dumb trembling, befits men who know it. The refrain might be rendered “It is holy,” referring to the name, but Psa 99:5 and Psa 99:9 make the rendering Holy is He more probable. The meaning is unaffected whichever translation is adopted.
Jehovah is holy, not only because lifted above and separated from creatural limitations, but because of His righteousness. The second strophe therefore proclaims that all His dominion is based on uprightness, and is a continual passing of that into acts of “judgment and righteousness.” The “And” at the beginning of Psa 99:4, following the refrain, is singular, and has led many commentators to link the words with Psa 99:3 a, – and, taking the refrain as parenthetical, to render, “Let them give thanks to Thy great and dread name, [for it is holy], and [to] the strength of the King [who] loveth,” etc. But the presence of the refrain is an insuperable bar to this rendering. Others, as Delitzsch and Cheyne, regard “the strength of the king” as dependent on “established” in Psa 99:4 b, and suppose that the theocratic monarch of Israel is represented as under Jehovahs protection, if he reigns righteously. But surely one King only is spoken of in this psalm, and it is the inmost principle and outward acts of His rule which are stated as the psalmists reason for summoning men to prostrate themselves at His footstool. The “And” at the beginning of the strophe links its whole thought with that of the preceding, and declares eloquently how closely knit together are Jehovahs exaltation and His righteousness. The singer is in haste to assert the essentially moral character of infinite power. Delitzsch thinks that love cannot be predicated of “strength,” but only of the possessor of strength; but surely that is applying the measuring line of prosaic accuracy to lyric fervour. The intertwining of Divine power and righteousness could not be more strongly asserted than by that very intelligible attribution to His power of the emotion of love, impelling it ever to seek union with uprightness. He is no arbitrary ruler. His reign is for the furtherance of justice. Its basis is “equity,” and its separate acts are “judgment and righteousness.” These have been done in and for Jacob. Therefore the call to worship rings out again. It is addressed to an undefined multitude, which, as the tone of all this group of psalms leads us to suppose, includes the whole race of man. They are summoned to lift high the praise of Him who in Himself is so high. and to cast themselves low in prostrate adoration at His footstool-i.e., at His sanctuary on Zion (Psa 99:9). Thus again, in the centre strophe of this psalm, as in Psa 96:1-13; Psa 98:1-9, mankind are called to praise the God who has revealed Himself in Israel; but while in the former of these two psalms worship was represented as sacrificial, and in the second as loud music of voice and instrument, here silent prostration is the fitting praise of the holiness of the infinitely exalted Jehovah.
The third strophe turns to examples drawn from the great ones of old, which at once encourage to worship and teach the true nature of worship, while they also set in clear light Jehovahs holiness in dealing with His worshippers. Priestly functions were exercised by Moses, as in sprinkling the blood of the covenant, {Exo 24:1-18} and in the ceremonial connected with the consecration of Aaron and his sons, {Lev 8:1-36} as well as at the first celebration of worship in the Tabernacle. {Exo 40:18 sqq.} In the wider sense of the word priest, he acted as mediator and intercessor, as Exo 17:12, in the fight against Amalek, and Exo 32:30-32, after the worship of the golden calf. Samuel. too, interceded for Israel after their seeking a king, {1Sa 12:19 sqq.} and offered sacrifices. {1Sa 7:9} Jeremiah couples them together as intercessors with God. {Jer 15:1}
From these venerable examples the psalmist draws instruction as to the nature of the worship befitting the holiness of Jehovah. He goes deeper than all sacrifices, or than silent awe. To call on God is the best adoration. The cry of a soul conscious of emptiness and need, and convinced of His fulness and of the love which is the soul of His power, is never in vain. “They called, and He”-even He in all the unreachable separation of His loftiness from their lowliness-“answered them.” There is a commerce of desire and bestowal between the holy Jehovah and us. But these answers come on certain conditions, which are plain consequences of His holiness – namely, that His worshippers should keep His testimonies, by which Hehas witnessed both to His own character and to their duty. The psalmist seems to lose sight of his special examples, and to extend his view to the whole people, when he speaks of answers from the pillar of cloud, which cannot apply to Samuels experience. The persons spoken of in Psa 99:8 as receiving answers may indeed be Moses, Aaron, and Samuel, all of whom were punished for evil deeds, as well as answered when they cried; but more probably they are the whole community. The great principle, firmly grasped and clearly proclaimed by the singer, is that a holy God is a forgiving God, willing to hearken to mens cry, and rich to answer with needed gifts, and that indissolubly interwoven with the pardon, which He in His holiness gives is retribution for evil. God loves too well to grant impunity. Forgiveness is something far better than escape from penalties. It cannot be worthy of God to bestow or salutary for men to receive, unless it is accompanied with such retribution as may show the pardoned man how deadly his sin was. “Whatsoever a man soweth that shall he also reap” is a law not abrogated by forgiveness. The worst penalty of sin, indeed-namely, separation from God-is wholly turned aside by repentance and forgiveness; but for the most part the penalties which are inflicted on earth, and which are the natural results of sin, whether in character, memory, habit, or circumstances, are not removed by pardon. Their character is changed; they become loving chastisement for our profit.
Such, then, is the worship which all men are invited to render to the holy Jehovah. Prostrate awe should pass into the cry of need, desire, and aspiration. It will be heard, if it is verified as real by obedience to Gods known will. The answers will be fresh witnesses of Gods holiness, which declares itself equally in forgiveness and in retribution. Therefore, once more the clear summons to all mankind rings out, and once more the proclamation of His holiness is made.
There is joyful confidence of access to the Inaccessible in the reiteration in Psa 99:9 of Jehovah our God. “Holy is He,” sang the psalmist at first, but all the gulf between Jehovah and us is bridged over when to the name which emphasises the eternal, self-existent being of the holy One we can add “our God.” Then humble prostration is reconcilable with confident approach; and His worshippers have not only to lie lowly at His footstool, but to draw near with childrens frankness, to His heart.