Exegetical and Hermeneutical Commentary of Psalms 99:6
Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the LORD, and he answered them.
6. A Moses and an Aaron are among his priests,
And a Samuel among those that call upon his name:
When they call unto Jehovah, HE answereth them.
Fuente: The Cambridge Bible for Schools and Colleges
6. It was the office of the priests to intercede and mediate between God and man. This priestly function was exercised by Moses when Israel was fighting with Amalek (Exo 17:11 ff.), when they sinned by worshipping the calf (Exo 32:30 ff.; Deu 9:18 ff.), and when they murmured on the return of the spies (Num 14:13 ff.). It is to such occasions as these that the Psalmist refers, rather than to his exercise of priestly functions in the ratification of the covenant at Sinai (Exo 24:6 f.), or in the dedication of the Tabernacle (Exo 40:22 ff.), or in the consecration of Aaron and his sons (Leviticus 8). For an example of Aaron’s mediation see Num 16:46 ff. Samuel too was famous for the prevailing efficacy of his prayers. See 1Sa 7:8-9 ; 1Sa 12:16 ff.; and cp. Sir 46:16 . In the clause when they call &c. all true Israelites seem to be included.
Fuente: The Cambridge Bible for Schools and Colleges
6 9. The holiness of Jehovah demonstrated by His dealings with Israel.
Two interpretations of these verses deserve consideration. (1) They may be understood, as in the A.V., as a historical retrospect, offered for the encouragement and warning of Israel of the restoration. Moses, Aaron, and Samuel, were prevailing intercessors in past time. God revealed Himself to His people, answering their prayers, but punishing while He pardoned, in order to demonstrate His holiness. That history, it is implied, will be repeated. God will still answer prayer, and reveal Himself to Israel; but when Israel sins and forgets that Jehovah is a Holy God, He must needs punish even when He pardons.
(2) They may however be taken to refer to the present, thus:
Fuente: The Cambridge Bible for Schools and Colleges
Moses and Aaron among his priests – Among the ministers of religion; or, as officiating in the service of God. Let them come as representatives of their order – as representing those who conduct the public worship of God, and join in his praise. The idea is, that all mankind should join in his praise, and those mentioned here as among the most eminent of those who were engaged in directing the public worship of God. Moses could be called a priest only in the most general sense of the term, as having been employed in directing and arranging for public worship, and as being of the original tribe of Levi, from whom the whole sacerdotal order sprang.
And Samuel among them that call upon his name – Among those who are true worshippers, in distinction from the priests who were specially appointed to the public service of God. The idea is, that praise should be offered by all classes: by priests and by people. As Moses and Aaron were among the most eminent of the former class, so Samuel was among the most distinguished of those who were not of the priestly order. These were representative men; and the meaning is, that all who were of their order or rank – priests and people – should unite in the worship of God.
They called upon the Lord – They did call upon the Lord; they worshipped Yahweh. They gave the influence of their names and of their position to his public service. They thus showed their sense of the propriety of praising God; they gave the countenance of their example to public worship and praise; and the benefits which they received in answer to prayer showed the propriety and advantage of thus publicly acknowledging God.
And he answered them – They did not call upon him in vain. He heard their prayers. He bestowed blessings on them in connection with their worship. It was not a useless thing to praise and worship him. The worship of God is thus commended to us not merely from the propriety of the act itself, but from its advantages. It is unnecessary to refer to particular instances in the history of these people when their prayers were answered. Their lives were full of such instances – as the lives of all who truly call upon God are now. If a man who prays could see all that comes to him every day in answer to prayer – all the things bestowed which he had desired in prayer, and which would not have been conferred on him if he had not prayed, there would no longer be any doubt on the question whether God answers prayer.
Fuente: Albert Barnes’ Notes on the Bible
Verse 6. Moses and Aaron] As Moses and Aaron among the priests, and as Samuel among the prophets, worshipped God in humility, gratitude, and the spirit of obedience, and received the strongest tokens of the Divine favour; so worship ye the Lord, that he may bless, support, and save you. Moses was properly the priest of the Hebrews before Aaron and his family were appointed to that office.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He presseth them to perform the duty of praising and worshipping God by the examples of three eminent persons who practised this duty, and that with happy success. He reckoneth Moses among the priests not without cause, partly because before the institution of the priesthood he executed that office, Exo 24:6; Num 7; and partly because he oft interceded to God for the people; which was a very considerable part of the priests work. See Num 6:23, &c.; Joe 2:17. That call upon his name; who used frequently and solemnly to intercede with God on the behalf of the people. So the general expression is here used synecdoehically for this particular kind of prayer; such synecdoches being very frequent in Scripture.
He answered them; Moses, Exo 32, and elsewhere; Aaron, Num 16; 1Sa 7:9; 12:19; compare Jer 15:1.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6-8. The experience of theseservants of God is cited for encouragement.
among . . . priests, among .. . upon the Lord [and] He spake . . . pillarmay bereferred to all three (compare Exo 18:19;Lev 8:15; Deu 5:5;1Sa 9:13).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Moses and Aaron among his priests,…. The priests of the Lord, called and appointed by him, that ministered to him in that office, were the priests of Christ, types of him, and ceased when he came: these were the chief among them, or of them, as Kimchi observes: Moses officiated as a priest before Aaron was called and separated to that service; yea, it was he that consecrated and installed him in it, and that by offering sacrifice among other things, Ex 29:1 Nu 7:1, and that Aaron was the chief of them there can be no question, seeing he was the first from whom a race of priests sprung, and who gave name to that order of priesthood which continued until the Messiah’s coming:
and Samuel among them that call upon his name; these, according to Kimchi, describe the prophets, among whom Samuel was the chief; see Ac 3:24 calling on the name of the Lord includes the whole worship of God, and is often used particularly of prayer; the object of which is God, and him only; and who is to be called upon at all times, and especially in a time of trouble, and always in faith, and with sincerity and truth; and an honour it is to be among such persons: now these three men, who were eminent for religion and piety, and particularly prayer, see Jer 15:1 are mentioned to animate and encourage the saints, by their example, to the worship and service of the Lord, before exhorted to: they called upon the Lord; the Lord Christ, who is the object of invocation, was so in the Old Testament dispensation, and should be so in the New; see Ac 7:59. Moses called upon him, Ex 32:11; so did Aaron, Nu 16:22, and also Samuel, 1Sa 7:8,
and he answered them; as he does all his people, sooner or later, in one way or another; which is no small encouragement to pray unto him.
Fuente: John Gill’s Exposition of the Entire Bible
The vision of the third Sanctus looks into the history of the olden time prior to the kings. In support of the statement that Jahve is a living God, and a God who proves Himself in mercy and in judgment, the poet appeals to three heroes of the olden time, and the events recorded of them. The expression certainly sounds as though it had reference to something belonging to the present time; and Hitzig therefore believes that it must be explained of the three as heavenly intercessors, after the manner of Onias and Jeremiah in the vision 2 Macc. 15:12-14. But apart from this presupposing an active manifestation of life on the part of those who have fallen happily asleep, which is at variance with the ideas of the latest as well as of the earliest Psalms concerning the other world, this interpretation founders upon Psa 99:7, according to which a celestial discourse of God with the three “in the pillar of cloud” ought also to be supposed. The substantival clauses Psa 99:6 bear sufficient evident in themselves of being a retrospect, by which the futures that follow are stamped as being the expression of the contemporaneous past. The distribution of the predicates to the three is well conceived. Moses was also a mighty man in prayer, for with his hands uplifted for prayer he obtained the victory for his people over Amalek (Exo 17:11.), and on another occasion placed himself in the breach, and rescued them from the wrath of God and from destruction (Psa 106:23; Exo 32:30-32; cf. also Num 12:13); and Samuel, it is true, is only a Levite by descent, but by office in a time of urgent need a priest ( cohen ), for he sacrifices independently in places where, by reason of the absence of the holy tabernacle with the ark of the covenant, it was not lawful, according to the letter of the law, to offer sacrifices, he builds an altar in Ramah, his residence as judge, and has, in connection with the divine services on the high place ( Bama ) there, a more than high-priestly position, inasmuch as the people do not begin the sacrificial repasts before he has blessed the sacrifice (1Sa 9:13). But the character of a mighty man in prayer is outweighed in the case of Moses by the character of the priest; for he is, so to speak, the proto- priest of Israel, inasmuch as he twice performed priestly acts which laid as it were a foundation for all times to come, viz., the sprinkling of the blood at the ratification of the covenant under Sinai (Ex. 24), and the whole ritual which was a model for the consecrated priesthood, at the consecration of the priests (Lev. 8). It was he, too, who performed the service in the sanctuary prior to the consecration of the priests: he set the shew-bread in order, prepared the candlestick, and burnt incense upon the golden altar (Exo 40:22-27). In the case of Samuel, on the other hand, the character of the mediator in the religious services is outweighed by that of the man mighty in prayer: by prayer he obtained Israel the victory of Ebenezer over the Philistines (1Sa 7:8.), and confirmed his words of warning with the miraculous sign, that at his calling upon God it would thunder and rain in the midst of a cloudless season (1Sa 12:16, cf. Sir. 46:16f.).
The poet designedly says: Moses and Aaron were among His priests, and Samuel among His praying ones. This third twelve-line strophe holds good, not only of the three in particular, but of the twelve-tribe nation of priests and praying ones to which they belong. For Psa 99:7 cannot be meant of the three, since, with the exception of a single instance (Num 12:5), it is always Moses only, not Aaron, much less Samuel, with whom God negotiates in such a manner. refers to the whole people, which is proved by their interest in the divine revelation given by the hand of Moses out of the cloudy pillar (Exo 33:7.). Nor can Psa 99:6 therefore be understood of the three exclusively, since there is nothing to indicate the transition from them to the people: crying ( , syncopated like , 1Sa 24:11) to Jahve, i.e., as often as they (these priests and praying ones, to whom a Moses, Aaron, and Samuel belong) cried unto Jahve, He answered them-He revealed Himself to this people who had such leaders ( choragi ), in the cloudy pillar, to those who kept His testimonies and the law which He gave them. A glance at Psa 99:8 shows that in Israel itself the good and the bad, good and evil, are distinguished. God answered those who could pray to Him with a claim to be answered. Psa 99:7, is, virtually at least, a relative clause, declaring the prerequisite of a prayer that may be granted. In Psa 99:8 is added the thought that the history of Israel, in the time of its redemption out of Egypt, is not less a mirror of the righteousness of God than of the pardoning grace of God. If Psa 99:7-8 are referred entirely to the three, then and , referred to their sins of infirmity, appear to be too strong expressions. But to take the suffix of objectively ( ea quae in eos sunt moliti Core et socii ejus ), with Symmachus ( ) and Kimchi, as the ulciscens in omnes adinventiones eorum of the Vulgate is interpreted,
(Note: Vid., Raemdonck in his David propheta cet. 1800: in omnes injurias ipsis illatas, uti patuit in Core cet .)
is to do violence to it. The reference to the people explains it all without any constraint, and even the flight of prayer that comes in here (cf. Mic 7:18). The calling to mind of the generation of the desert, which fell short of the promise, is an earnest admonition for the generation of the present time. The God of Israel is holy in love and in wrath, as He Himself unfolds His Name in Exo 34:6-7. Hence the poet calls upon his fellow-countrymen to exalt this God, whom they may with pride call their own, i.e., to acknowledge and confess His majesty, and to fall down and worship at ( cf. , Psa 5:8) the mountain of His holiness, the place of His choice and of His presence.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Divine Justice and Mercy. | |
6 Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the LORD, and he answered them. 7 He spake unto them in the cloudy pillar: they kept his testimonies, and the ordinance that he gave them. 8 Thou answeredst them, O LORD our God: thou wast a God that forgavest them, though thou tookest vengeance of their inventions. 9 Exalt the LORD our God, and worship at his holy hill; for the LORD our God is holy.
The happiness of Israel in God’s government is here further made out by some particular instances of his administration, especially with reference to those that were, in their day, the prime leaders and most active useful governors of that people–Moses, Aaron, and Samuel, in the two former of whom the theocracy or divine government began (for they were employed to form Israel into a people) and in the last of whom that form of government, in a great measure, ended; for when the people rejected Samuel, and urged him to resign, they are said to reject God himself, that he should not be so immediately their king as he had been (1 Sam. viii. 7), for now they would have a king, like all the nations. Moses, as well as Aaron, is said to be among his priests, for he executed the priest’s office till Aaron was settled in it and he consecrated Aaron and his sons; therefore the Jews call him the priest of the priests. Now concerning these three chief rulers observe,
I. The intimate communion they had with God, and the wonderful favour to which he admitted them. None of all the nations of the earth could produce three such men as these, that had such an intercourse with Heaven, and whom God knew by name, Exod. xxxiii. 17. Here is, 1. Their gracious observance of God. No kingdom had men that honoured God as these three men of the kingdom of Israel did. They honoured him, (1.) By their prayers. Samuel, though not among his priests, yet was among those that called on his name; and for this they were all famous, They called upon the Lord; they relied not on their own wisdom or virtue, but in every emergency had recourse to God, towards him was their desire, and on him their dependence. (2.) By their obedience: They kept his testimonies, and the ordinances that he gave them; they made conscience of their duty, and in every thing made God’s word and law their rule, as knowing that unless they did so they could not expect their prayers should be answered, Prov. xxviii. 9. Moses did all according to the pattern shown him; it is often repeated, According to all that God commanded Moses, so did he. Aaron and Samuel did likewise. Those were the greatest men and most honourable that were most eminent for keeping God’s testimonies and conforming to the rule of his word. 2. God’s gracious acceptance of them: He answered them, and granted them the things which they called upon him for. They all wonderfully prevailed with God in prayer; miracles were wrought at their special instance and request; nay, he not only condescended to do that for them which they desired, as a prince for a petitioner, but he communed with them as one friend familiarly converses with another (v. 7): He spoke unto them in the cloudy pillar. He often spoke to Samuel; from his childhood the word of the Lord came to him, and, probably, sometimes he spoke to him by a bright cloud overshadowing him: however, to Moses and Aaron he often spoke out of the famous cloudy pillar,Exo 16:10; Num 12:5. Israel are now reminded of this, for the confirming of their faith, that though they had not every day such sensible tokens of God’s presence as the cloudy pillar was, yet to those that were their first founders, and to him that was their great reformer, God was pleased thus to manifest himself.
II. The good offices they did to Israel. They interceded for the people, and for them also they obtained many an answer of peace. Moses stood in the gap, and Aaron between the living and the dead; and, when Israel was in distress, Samuel cried unto the Lord for them, 1 Sam. vii. 9. This is here referred to (v. 8): “Thou answeredst them, O Lord our God! and, at their prayer, thou wast a God that forgavest the people they prayed for; and, though thou tookest vengeance of their inventions, yet thou didst not cut them off from being a people, as their sin deserved.” “Thou wast a God that wast propitious for them (so Dr. Hammond), for their sakes, and sparedst the people at their request, even when thou wast about to take vengeance of their inventions, that is, when thy wrath was so highly provoked against them that it was just ready to break in upon them, to their utter overthrow.” These were some of the many remarkable instances of God’s dominion in Israel, more than in any other nation, for which the people are again called upon to praise God (v. 9): “Exalt the Lord our God, on account of what he has done for us formerly, as well as of late, and worship at his holy hill of Zion, on which he has now set his temple and will shortly set his King (Ps. ii. 6), the former a type of the latter; there, as the centre of unity, let all God’s Israel meet, with their adorations, for the Lord our God is holy, and appears so, not only in his holy law, but in his holy gospel.”
Fuente: Matthew Henry’s Whole Bible Commentary
6. Moses and Aaron. The Psalmist magnifies the special grace which God in a very remarkable manner vouchsafed to the seed of Abraham, that thence he chose for himself prophets and priests to be, as it were, mediators between him and the people, to ratify the covenant of salvation. And he mentions three persons who were famous in former times. For Moses was, as it were, a mediator to reconcile the people unto God. Aaron was invested with the same office; and, subsequently, Samuel sustained the same character. There is no doubt, however, that under these three persons he included all the people with whom God had made a covenant. But he mentions the names of those who were the depositaries and guardians of this invaluable treasure. It may appear improper that he should speak of Moses as among the priests, since his sons were only among the common Levites, and that Moses himself, after the giving of the law, never held the office of high priest. But as the Hebrews call כוהנים, chohanim, those who are chief and very eminent personages, (121) such as kings’ sons, there is nothing to prevent the prophet from giving this designation to Moses, as if he had said that he was one of the holy rulers of the Church. (122) Moreover, if we go back to the first original — to the period prior to the publication of the law, it is certain that Moses was then invested with the high priest’s office. The design of the prophet must also be kept in mind, namely, that God not only adopted the seed of Abraham, but set apart some of them to act as mediators, whom he enjoined to call upon his name, in order that his covenant might be the more confirmed. For the invocation of which he speaks must not be understood indiscriminately of every manner of calling upon, but only of that which belongs to the priests, who were chosen by God, as intercessors to appear in his presence in the name of all the people, and to speak on their behalf.
They called upon Jehovah The Psalmist explains more fully what I have just now said, that God from the very first, and with a special reference to his gracious covenant, bestowed great benefits upon the descendants of Abraham — the Jews. And, therefore, as often as they experienced the loving-kindness of God, it behooved them to call to mind his former loving-kindness. The prophet, too, makes particular mention of the visible symbol of the cloudy pillar, by which God designed to testify in all ages that his presence was ever with his people, according as he employed temporal signs, not only for their benefit to whom they were exhibited, but also for the benefit of those who were to succeed them. Not that God always showed a cloudy pillar to his ancient people, but considering that the dullness of men is so great, that they do not perceive the presence of God unless they are put in mind by external signs, the prophet very properly reminds the Jews of this memorable token. And as God had appeared openly in the desert to their fathers, so their posterity might be well assured that he would also be near to them. He adds, that they had kept God’s testimonies, for the purpose of enforcing the duty of like obedience upon succeeding generations.
(121) “ Ceux qui sont les principaux et les plus excellens personnages.” — Fr.
(122) Accordingly, some instead of priests read princes, or chief men כהן, כחן, to minister, is a common title of civil as well as ecclesiastical officers. Hence, in Exo 2:16, for the Hebrew term כהן, the Chaldee has רבא, “ the Prince of Midian.” And in 2Sa 8:18, it is said of David’s sons, that they were כהנים, which does not there mean priests, but princes or chief rulers; — רברבין, great men, as the Chaldee has it, or הראשונים, “ principal or chief men about the king,” as they are termed in 1Ch 18:17. Of this sort was Ira the Jairite, who, in 2Sa 20:26, is called כהן, which does not there denote priest, but a chief ruler about David. Thus, as in the more general sense of the word, it comprehends civil as well as ecclesiastical rulers, it is evident that Moses, no less than Aaron, may be reckoned בכהניו, among God ’ s rulers or chief men; and, as Calvin states, it is to be noticed that Moses was, properly speaking, the Priest of the Israelites before the appointment of Aaron and his family to the sacerdotal office.
Fuente: Calvin’s Complete Commentary
(6) Moses.Better, a Moses and an Aaron among his friends, and a Samuel among them that call upon his name; calling upon the Lord, and he answers them; in the pillar of cloud he speaks unto them. The poet is enhancing the sacred character of the services of his own day by likening the priests and ministers to the sacred heroes of the past, as we might distinguish a period of great scientific achievement by saying, We have a Newton or a Bacon among us. To make it a mere historical reference, Moses and Aaron were, &c, would be altogether too abrupt and inaccurate, since Moses was not a khohen, nor did God speak to Samuel in the cloudy pillar. It is true that the present tense is changed in Psa. 99:7 to the preterite, but it is quite natural that the psalmist should glide into the narrative style after the mention of the historical name. The Son of Sirach also makes special reference to the prayer of Samuel (Sir. 46:16). Possibly, too, there is an allusion to the meaning of his name, asked, or heard of God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Moses and Aaron Samuel Three leading representatives of the old dispensation.
Among his priests Not the only ones, but the most illustrious specimens of the class, as the preposition among, or with, denotes. The word , ( kohehn,) priest, seems here to be used in a broader sense than usual, to denote a prince, or chief. In 2Sa 8:18 the word means chief ruler, prince; and in 1Ch 18:17, it is explained by substituting another word, which also means first, or chief, minister. The same use of the word is seen in 2Sa 20:26, and elsewhere. Moses and Samuel, though of supreme civil dignity, were of the Levitical order, as well as Aaron, and on different occasions performed the functions of the priesthood in mediation, sacrifice, and purification of the people. See Exo 17:15; Exo 24:7-8; Lev 8:15-30 ; 1Sa 9:13; 1Sa 16:2-5. Their history is here cited to encourage prayer and trust in God, who, through these same means, would now, as of old, work salvation for his people. Particularly is this recital made to encourage faith in their leaders as God’s representatives.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 99:6. Moses and Aaron among his priests With his princes,his chiefs. Nold. 879. That is, his principal and most famous ministers. The meaning is, “Thus did Moses and Aaron, who were among his priests, and thus did Samuel also, one of the greatest of those prophets who were wont to intercede for you.” We have had occasion heretofore to observe, that the word translated priests, is a common title of civil and ecclesiastical officers.
Fuente: Commentary on the Holy Bible by Thomas Coke
If I mistake not, the introduction of these eminent servants of God in this place, in order to show the Church how they approached to worship the Lord, and were heard and answered, is with a view to encourage all the Lord’s heritage to approach, and in the same way; for it was at the mercy-seat, meaning Christ. In him they were heard; and for his sake they were accepted. Exo 16:10-11 ; Num 12:5 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 99:6 Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the LORD, and he answered them.
Ver. 6. Moses and Aaron among his priests ] Or chief officers, as 1Ch 18:17 . Moses was, if not a priest, yet a continual intercessor for the people, and a type of Christ, the great mediator of his Church. Aben Ezra calleth him Cohen haccohanim, the priest of priests; and Philo, writing his Life, concludeth, this was the life and death of Moses the king, the lawgiver, the prophet, and the chief priest.
And Samuel
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 99:6-9
6Moses and Aaron were among His priests,
And Samuel was among those who called on His name;
They called upon the Lord and He answered them.
7He spoke to them in the pillar of cloud;
They kept His testimonies
And the statute that He gave them.
😯 Lord our God, You answered them;
You were a forgiving God to them,
And yet an avenger of their evil deeds.
9Exalt the Lord our God
And worship at His holy hill,
For holy is the Lord our God.
Psa 99:6-9 This strophe covers the period of the exodus, wilderness wanderings, conquest, and institution of the monarchy.
Psa 99:6 those who called on His name This would denote an act of worship in the temple/tabernacle (cf. Joe 2:32; Act 2:21; Rom 10:9-13; see Special Topic: What Does It Mean to Receive, Believe, Confess/Profess, and Call Upon? ). In Jer 33:3 it denotes prayer (i.e., personal relationship).
Notice they called and YHWH answered (Psa 99:8 a)!
Psa 99:7 the pillar of cloud This refers to the special cloud (pillar, BDB 765) representing YHWH’s personal presence that led and protected the Hebrew slaves as they left Egypt and wandered in the wilderness (cf. Exo 13:21-22; Exo 14:19; Exo 14:24; Exo 33:9-10; Deu 1:33; Neh 9:12; Neh 9:19; Psa 78:14; Psa 105:39).
This cloud/pillar disappeared after the Israelites crossed the Jordan River into the Promised Land.
SPECIAL TOPIC: COMING ON THE CLOUDS
testimonies. . .statute See SPECIAL TOPIC: TERMS FOR GOD’S REVELATION .
that He gave them This verse is about God’s revelation (i.e., He spoke to them. . .He gave them) and His peoples’ obedience to it (cf. Psa 99:7 b, i.e., they kept).
The them of Psa 99:7 seems to refer to Moses (cf. Exo 33:9) and Aaron (cf. Num 12:4-8). It could also refer to all of Israel (cf. Exodus 19-20).
This is one of the central issues of Christianity/Judaism! How has the one true God revealed Himself
1. in creation
2. in promises
3. in actions
4. #1-3 recorded them in the OT
5. in His Son
6. #5 recorded them in the NT
SPECIAL TOPIC: INSPIRATION
SPECIAL TOPIC: ILLUMINATION
See the three video sermons online at www.freebiblecommentary.org in the Introductory Paragraph on the home page.
1. Why I Trust the OT
2. Why I Trust the NT
3. Is Christianity True?
Psa 99:8 You did answer them This relates to the issue of prayer. I have three Special Topics (see below) that address this issue. Them follows the use of they in Psa 99:6. Both refer to the priestly prayers of Moses, Aaron, and Samuel, the great intercessors of the OT (cf. Jer 15:1).
1. Moses – Exo 32:9-14; Exo 32:31-32; Num 14:13-19; Num 21:7; Deu 9:18-20; Deu 9:25-29; Psa 106:23
2. Samuel – 1Sa 7:5; 1Sa 7:8-9; 1Sa 12:19; 1Sa 12:23
SPECIAL TOPIC: EFFECTIVE PRAYER
SPECIAL TOPIC: INTERCESSORY PRAYER
SPECIAL TOPIC: PRAYER, UNLIMITED YET LIMITED
God’s response took two forms.
1. forgiveness (i.e., Exo 34:6-7; Num 14:17-19; Neh 9:17; Psa 78:32; Psa 86:15; Psa 103:6-14)
2. avenger of their evil deeds (i.e., Exo 32:28; Num 20:12; Psa 95:11; Psa 107:12)
These go together because obedience (cf. Psa 99:7 b) is crucial. Judgment is both punitive (i.e., Exile) and redemptive (cf. Heb 12:5-13). The NIDOTTE, vol. 3, p. 155, has a great statement, forgiveness and vengeance, lawfulness and grace, love and wrath are not contradictions in YHWH. They reflect the tension of a grace covenant with demands for human response. For a full discussion of retribution, see NIDOTTE, vol. 4, pp. 1140-1149.
Psa 99:9 The NKB has Psa 99:9 as a separate strophe, and it may be because it switches to two imperatives directed to Israel.
1. exalt the Lord our God – BDB 926. LB 1202, Polel imperative, cf. Psa 99:5
2. worship at His holy hill (i.e., temple) – BDB 1005, KB 295, Hishtaphel, cf. Psa 99:5
However, notice the purposeful structure of strophe one, ending in these same imperatives (Psa 99:5) and then strophe two, ending in the same imperatives. Remember, strophe divisions are not inspired. Often modern western people analyze this OT poetry in ways that reflect our culture and literary models, not ancient Hebrew and ANE models. This may especially be true of Ugarit models.
For holy is the Lord our God A similar phrase closes Psa 99:5.
There are some English versions that see the threefold repetition of this phrase (cf. Psa 99:3; Psa 99:5; Psa 99:9) as the author’s way of dividing his Psalm into three strophes (cf. NKJV, TEV); JPSOA has four (Psa 99:1-9).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Describe the significance of the ark of the covenant.
2. Does this Psalm, like the previous ones, have a universal element?
3. Is Psa 99:4 talking about an ideal Davidic king or YHWH Himself?
4. Why are Moses, Aaron, and Samuel mentioned in Psa 99:6?
5. How can YHWH be both forgiving and avenging?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Moses. He was the grandson of Levi, and exercised priestly functions before Aaron (Exo 24:6-8); even consecrating him (Ex. 28). He and Aaron are both included “among His priests”.
Samuel. Compare 1Sa 7:9, 1Sa 7:10; 1Sa 12:18.
They called. Omit “They”, which obscures the sense, by leaving Moses and Aaron without a predicate. Compare Exo 15:25; Exo 32:11-14; Exo 33:12-14. Num 11:2; Num 21:7. Deu 9:20, Deu 9:26. Psa 106:23.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 99:6-9
Psa 99:6-9
“Moses and Aaron among his priests,
And Samuel among them that call upon his name;
They called upon Jehovah, and he answered them.
He spake unto them in the pillar of cloud:
They kept his testimonies,
And the statute that he gave them.
Thou answeredst them, O Jehovah our God:
Thou wast a God that forgavest them,
Though thou tookest vengeance of their doings.
Exalt ye Jehovah our God,
And worship at his holy hill;
For Jehovah our God is holy.”
The mention of three of the great heroes of national Israel, as well as the stress for worshipping God “at his holy hill” indicates the special application of this part of the psalm to the ancient Israel. Appropriately, the prayerful obedience of Israel’s past leaders, the emphasis upon God’s holiness, along with the reminder that even Moses, Aaron and Samuel, although forgiven, were also punished for their sins – all these declarations were extremely appropriate for the ancient Israel, whose repeated rebellions and sins constitute the principal burden of the Old Testament.
“Moses and Aaron among his priests, and Samuel among them that call upon his name” (Psa 99:6). Moses is here called a priest because of certain priestly functions which he performed in the consecration of Aaron, the setting up of the tabernacle, and also because of his intercessory prayers for Israel. Aaron was the first High Priest. Samuel, who was not a priest, is here mentioned as one, “who called upon God’s name” (Psa 99:6). An instance of Samuel’s prayers for Israel is found in 1Sa 12:19-22.
“They kept his testimonies … and the statute” (Psa 99:7). This was a strong reminder to Israel that the great blessings that came to Israel under such leadership was due to the “obedience” of those great leaders. Israel needed that reminder.
“Thou (God) forgavest them” (Psa 99:8). Yes, even Moses, Aaron and Samuel committed sins. Moses and Aaron did so at the waters of Meribah; and Samuel’s excessive leniency toward his reprobate sons was sinful. God forgave those sins; but the fact of their still suffering the penalties due from them was cited in the same breath.
“Thou (God) tookest vengeance of their doings” (Psa 99:8). Moses and Aaron were forbidden to enter Canaan; and, “Samuel’s judgeship seems to have been brought to an end through his undue leniency toward his sons Joel and Abijah (1Sa 7:1-5).”
“Whatsoever a man soweth, that shall he also reap” is a law which is not abrogated by forgiveness. All of God’s forgiveness is accompanied by punishment in order to show the pardoned man how deadly his sin was. The worst penalty of sin, separation from God, is wholly turned aside by forgiveness; but for the most part the earthly penalties of sin, and which are the natural results of sin, whether in character, memory, habit, or circumstances, are not removed by pardon. The character of such penalties is changed so that they become loving chastisements for our profit.
“Worship at his holy hill” (Psa 99:9). This restriction contrasts with worship at God’s footstool (Psa 99:5), which is the whole earth, and indicates that this portion of the psalm must be understood as directed to the Old Testament Israel.
“For Jehovah our God is holy” (Psa 99:9). This statement is fully the equivalent of “He is holy,” the concluding words in Psa 99:3; Psa 99:5, and serves also as the concluding exclamation here.
The combination here of words regarding the final judgment in Psa 99:1-5, along with the final section (Psa 99:6-9) which applies especially to Israel, seems to be characteristic of all of the psalms, many of which have a number of elements in the same psalm.
E.M. Zerr:
Psa 99:6. David cited three special servants of God; Moses was the lawgiver, Aaron was high priest and Samuel was the first national prophet. All of these great persons worshiped God in humility and were favored by Him. Certainly, then, all other persons should “prostrate fall” at the foot of the throne.
Psa 99:7. This verse refers to the events at Sinai when God came down in a cloud and revealed his word to Moses and Aaron. They showed their respect for that word by faithfully observing its ordinances.
Verse 8. The connection shows that David was referring to the idolatry committed at Sinai. God caused 3000 Israelites to be slain on account of their inventions (the golden calf), but he then blessed the nation.
Verse 9. Exalt is explained at Psa 99:5. Holy hill means Zion where the headquarters were located materially. In its spiritual sense it means the institution of God through which divine worship was offered.
Fuente: Old and New Testaments Restoration Commentary
Moses: Exo 24:6-8, Exo 29:11-37, Exo 40:23-29, Num 16:47, Num 16:48
they called: Exo 14:15, Exo 15:25, Exo 32:11-14, Exo 33:12-15, Num 14:13-20, Num 16:21, Num 16:22, 1Sa 7:9-12, 1Sa 12:18-24, Jer 15:1
Reciprocal: Exo 6:26 – That Aaron Exo 29:25 – thou Exo 29:26 – it shall be thy Deu 9:19 – But the Deu 9:26 – prayed 1Sa 3:4 – called Samuel 1Sa 12:6 – It is the Lord 1Sa 12:17 – I will call 1Ki 17:20 – he cried 1Ch 4:10 – called 1Ch 23:13 – separated Psa 22:5 – cried Hab 3:13 – with Joh 9:31 – him Act 3:24 – Samuel Heb 11:32 – Samuel
Fuente: The Treasury of Scripture Knowledge
Psa 99:6. Moses and Aaron among his priests, &c. Or, with his princes, as the Hebrew, , may be rendered, or his chiefs; that is, his principal and most famous ministers. Moses, however, might with propriety be ranked among the priests, because, before the institution of the priesthood, he executed that office, and because he often interceded with God for the people; which was a very considerable part of the priests work. And Samuel Who used frequently and solemnly to intercede with God on behalf of the people. The meaning is, Thus did Moses, and Aaron, and Samuel also, one of the greatest of those prophets who were wont to intercede for you. Thus he urges them to perform the duty of praising and worshipping God, by the examples of three most eminent persons, who practised this duty with happy success.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
99:6 Moses and Aaron among his priests, {d} and Samuel among them that call upon his name; they called upon the LORD, and he answered them.
(d) Under these three he comprehends the whole people of Israel, with whom God made his promise.
Fuente: Geneva Bible Notes
2. The mercy of the King 99:6-9
One might suppose that such a holy God would not tolerate any sinner. However, God tempers holiness with mercy. Even though the Israelites sinned, God still answered the prayers of their intercessors, specifically Moses, Aaron, and Samuel. The picture of God speaking to His people from the pillar of cloud graphically combines the concepts of God’s holiness and mercy. However, God was not so merciful that He failed to discipline the sinners. This balanced view of God gives hope for the future when sinners will stand before Him. Therefore, God’s people should exalt Him and worship Him at His holy mountain-Zion. [Note: See Allen, Rediscovering Prophecy, pp. 69-84.]
"Worship is an act of submission to his kingship and is a proper response to his awe-inspiring presence." [Note: VanGemeren, p. 638.]
The prospect of a perfectly holy God ruling over sinful humans in undeviating justice is a terrifying one. This psalm helps the godly appreciate how God will reign. He will do so as He has dealt with His people throughout their history, namely: by extending mercy without compromising His holiness.