Seventh-day Adventist Bible CommentaryPsalms 99

The Lord reigneth. See Ps. 93:1; 96:10; 97:1. The people. Literally, “the peoples.” Tremble. When Jehovah manifests His kingship, men tremble before Him (see Isa. 64:2). Between the cherubims. See Ps. 80:1; 5T 754. Be moved. Compare Ps. 77:18; 114:7.

Great in Zion. See on Ps. 48:1, 2; cf. Ps. 95:3. The people. Literally, “the peoples,” that is, the nations. The God who has His capital in Zion rules all nations.

Terrible name. See Ps. 111:9; see on Ps. 5:11; 7:17; cf. Deut. 28:58. It. Heb. hu’, which may refer either to “name,” representing Jehovah’s essential character, or, to “Lord,” in which case it should be translated “he.” The translation “He is holy” is more consistent with the repetition of the refrain in vs. 5, 9. There is no essential difference in the two translations. Holiness is one of God’s supreme attributes. Holiness is also demanded of God’s children (see Lev. 19:2). This is the first appearance of the lesser refrain (see Introduction to Ps. 99; also vs. 5, 9).

The king’s strength. The first clause of v. 4 should probably be connected with the preceding thought and the passage rendered, “He is holy and strong, a King loving justice.” The king is evidently Jehovah (see v. 1). The essential strength of God’s character is in favor of justice (see Isa. 61:8). Thou. Emphatic in the Hebrew, probably to show the contrast between the great King and earthly kings.

Exalt. See Ps. 30:1; Ps. 34:3. The verse constitutes the first appearance of the greater refrain (see Introduction to Ps. 99; also v. 9). For he is holy. The second occurrence of the lesser refrain (see on v. 3). The clause may be translated, “for it is holy,” in which case “it” would refer to God’s footstool. In Ugaritic religious literature (see p. 618) the footstool of deity is an important part of the divine furnishings.

Moses and Aaron. With startling poetic abruptness, this verse presents examples of representative holy men who worshiped God, interceded for their fellows, and received answers to their prayers. The implication is that all—priests and people—should worship Jehovah. God calls for great interceders today. Though not generally regarded as a priest, Moses is here numbered among the priests perhaps because of his position of spiritual leadership and because of his work in connection with the sanctuary (see Ex. 24:6–8; 32:30–32; 40:18–33; Lev. 8:6–30). Samuel. Samuel is particularly mentioned, along with Moses, as having power with God in prayer (see Jer. 15:1; cf. 1 Sam. 7:8, 9; 1 Sam. 12:19–23). Name. See on Ps. 7:17.

Cloudy pillar. See Ex. 33:9; Num. 12:5. They kept. They obeyed God’s laws, and He answered their prayers. Obedience to the divine will is the condition of answered prayer.

That forgavest. Both Moses and Aaron sinned, but God in His mercy forgave (see Ex. 32:1–24; Num. 20:12, 13; cf. Ps. 106:32). “Them” probably refers to the people generally.

Tookest vengeance. God’s chastisement extended even to holy men mentioned in v. 6. Moses and Aaron were excluded from Canaan for their sin at Meribah (see Num. 20:12). Inventions. Literally, “deeds”; the context suggests self-willed activities. Compare Eccl. 7:29.

Exalt the Lord. Verse 9 is the second appearance of the greater refrain, in slightly modified form (see on v. 5). His holy hill. Zion, the seat of national worship (see on Ps. 48:2). Lord our God is holy. The third occurrence of the lesser refrain, augmented (see on vs. 3, 5).