King James Version
Psalms 99
9 verses with commentary
The Lord Our God Is Holy
The LORD reigneth; let the people tremble: he sitteth between the cherubims; let the earth be moved. be moved: Heb. stagger
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The declaration 'The LORD reigneth' (Yahweh malak) opens this third consecutive enthronement psalm, emphasizing God's kingship as central to worship. The call for people to 'tremble' (ragaz) indicates appropriate fear before the holy King. God 'sitteth between the cherubims' refers to the mercy seat in the Holy of Holies, where God's presence dwelled above the ark. This position demonstrates both God's transcendent holiness and His immanent presence with His people. The earth moving at His reign shows creation's response to divine sovereignty.
The LORD is great in Zion; and he is high above all the people.
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Zion as the location where 'the LORD is great' establishes Jerusalem as the center of God's self-revelation in the Old Covenant. God being 'high above all the people' (ram—exalted) emphasizes His supremacy over all nations, not just Israel. This verse presents both the localized presence of God in the temple and His universal sovereignty over all peoples. The greatness of God in Zion would ultimately be fulfilled in Christ, who tabernacled among us (John 1:14).
Let them praise thy great and terrible name; for it is holy.
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The call to praise God's 'great and terrible name' (gadol ve-nora) holds in tension His magnificent greatness and His fearsome holiness. 'It is holy' (kadosh hu) uses the same word repeated three times in Isaiah 6:3 ('Holy, holy, holy'), emphasizing God's complete otherness and moral perfection. God's name represents His revealed character, which demands worship. This holiness isn't merely separation from sin but positive moral perfection that defines goodness itself. Praising His holy name acknowledges God as the standard of righteousness.
The king's strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in Jacob.
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The declaration that 'the king's strength also loveth judgment' presents God's power as being devoted to justice (mishpat). Unlike earthly tyrants who use power for oppression, God's strength serves righteousness. The phrase 'thou dost establish equity' (meysharim—uprightness, fairness) shows God actively creating just order. Executing 'judgment and righteousness in Jacob' demonstrates God's involvement in establishing justice among His covenant people. This verse refutes the notion that power and justice are opposed—in God they are perfectly united.
Exalt ye the LORD our God, and worship at his footstool ; for he is holy. he is: or, it is holy
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The command to 'exalt the LORD our God' (romemu Yahweh Elohenu) uses covenant language ('our God'), inviting personal relationship with the transcendent King. Worshiping 'at his footstool' refers to the ark of the covenant or the temple, God's earthly dwelling place. The repetition 'for he is holy' (kadosh hu) reinforces the theme of God's holiness as the reason for worship. Bowing at His footstool combines humility (prostration) with intimacy (approaching His presence). True worship acknowledges both God's otherness and His nearness.
Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the LORD, and he answered them.
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Moses, Aaron, and Samuel exemplify leaders who 'called upon' God and received answers, demonstrating that God responds to His servants. These three represent different offices—prophet (Moses), priest (Aaron), and prophet-judge (Samuel)—showing that God hears various types of leaders. The phrase 'he answered them' (ya'anem) emphasizes God's responsiveness to prayer. This verse establishes the principle that God's holiness doesn't make Him distant but rather invites relationship through proper approach. Their intercession prefigures Christ's priestly mediation.
He spake unto them in the cloudy pillar: they kept his testimonies, and the ordinance that he gave them.
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God speaking 'in the cloudy pillar' recalls the wilderness wanderings when God's presence led Israel. The cloud represents both God's presence and His mystery—He reveals Himself while remaining partially veiled. 'They kept his testimonies' (shamru) indicates obedience as the proper response to revelation. The ordinance (choq—decree, statute) God gave represents the Torah. This verse establishes the pattern: God reveals, people obey. The relationship between divine speech and human obedience is foundational to covenant faith.
Thou answeredst them, O LORD our God: thou wast a God that forgavest them, though thou tookest vengeance of their inventions.
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God being described as 'thou answeredst them' (anitam) while also being 'a God that forgavest them' (El nose) reveals the paradox of grace and judgment. The phrase 'though thou tookest vengeance' (noqem) on their 'inventions' (alilot—deeds, practices) shows that God disciplines His people while maintaining covenant relationship. This verse encapsulates the balance between mercy and justice—God forgives persons while judging sins. The discipline doesn't contradict the forgiveness but demonstrates covenant faithfulness.
Exalt the LORD our God, and worship at his holy hill; for the LORD our God is holy.
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The command to 'exalt the LORD our God' repeats verse 5, creating an inclusio that frames the psalm in worship. Worshiping 'at his holy hill' (har qodsho) refers to Mount Zion where the temple stood, emphasizing both the localized presence and the universal supremacy of God. The final declaration 'for the LORD our God is holy' (kadosh Yahweh Elohenu) climactically emphasizes God's holiness as the ultimate reason for worship. This threefold emphasis on holiness (vv. 3, 5, 9) echoes the seraphim's 'Holy, holy, holy' and establishes holiness as God's defining attribute.