Albert Barnes Commentary Psalms 99

The Lord reigneth - The Lord, Yahweh, is king. See (Psalms 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 (Proverbs 29:9; Isaiah 28:21); or with grief (2 Samuel 18:33); or with fear (Psalms 4:4); or with joy (Jeremiah 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 (Psalms 80:1).

Let the earth be moved - Margin, “stagger.” The word means to move or quake. It occurs nowhere else. Compare the notes at (Psalms 18:7). See also (Habakkuk 3:6, Habakkuk 3:10).

The Lord is great in Zion – Compare Psalms 95:3. The meaning here is not that God is “absolutely” great—which is indeed true—but that there is a sense in which he has shown himself great “in Zion;” that is, in his manifestations toward his own people. He has demonstrated power on their behalf; he has intervened for them in times of danger; he has so defeated their enemies as to show that he is a great God—a God worthy to be adored.

And he is high above all the people – Above all the nations. He has them under his control. He rules over all. The God who rules in Zion also rules all the nations of the earth; and his people, therefore, have special occasion to praise him.

Let them praise thy great and terrible name — The word rendered “terrible” means “to be feared or reverenced;” that is, his name—his being—he himself—is suited to inspire awe and reverence. The word “them” here refers to the nations over whom God reigns. It is a call on them to praise their king and their God.

For it is holy — See the notes at Isaiah 6:3; notes at Revelation 4:8. The fact that God “is” holy—that he is pure and righteous, that he cannot look upon sin but with abhorrence—is a just foundation for universal praise. Who could worship or honor a God who was not pure and holy?

The king’s strength - The word king here undoubtedly refers to God as a king (Psalms 99:1). The word rendered “strength,” means power, force; and the reference here is to what constitutes the main strength or power of his character and government. It is rendered in the Septuagint, τιμή timē - “honor.” So in the Latin Vulgate - ”honor.” DeWette renders it, “The praise of the king who loves judgment.” So Rosenmuller, “Let them praise the strength - the power - of the king who loves judgment.” But perhaps our common version best expresses the sense, that whatever there is in the character of the “king,” that is God, which constitutes strength, or gives power to his administration, is favorable to justice, or will be exerted in the cause of right.

God’s essential character; all the acts of his power; all the demonstrations of his authority, will be in favor of justice, and may be relied on as sustaining the righteous cause. It is not the “mere” exertion of power - it is power that is always exercised in favor of right; and this lays the foundation of praise. We could not praise a being of “mere” power, or one who was merely “almighty,” without respect to his moral character. It is only when the character is such that power will be exerted in favor of that which is right and just that it becomes the proper subject of praise.

Loveth judgment - Is always on the side of justice and right. He so loves justice that his power will be put forth only in behalf of that which is right. God shows this by his law, and by all the acts of his administration.

Thou dost establish equity - That which is equal and just; alike by your law, and by your interpositions. All that you do, and all that you appoint, is in favor of that which is equal and just.

Thou executest judgment and righteousness in Jacob - That which is just; that which ought to be done. You do this among your people; you do it in their relation to the surrounding nations. All the acts of your administration tend to the establishment of that which is right.

Exalt ye the Lord our God - See the notes at (Psalms 30:1). The meaning is, let his name be, as it were, lifted up on high, so as to be conspicuous or seen from afar. Let it be done with a lofty voice; let it be with ascriptions of praise.

And worship at his footstool - By humble prostration at his feet. The footstool is that on which the feet rest when one is sitting, and the reference here is to the footstool on which the feet of a king rested when he sat on his throne or chair of state. To worship at his footstool—(Compare to 1 Chronicles 28:2; Psalms 132:7)—denotes the deepest humility and the profoundest prostration and reverence.

It is as if we could not look on his face, or on his throne, or on his gorgeous and magnificent robes, but bowed our heads in lowly reverence, and deemed it sufficient honor to lie low before that on which his feet rested.

To show the dignity and majesty of God, the earth itself is represented as being merely his footstool; as being, in comparison with heaven—the place of his seat, his “throne”—only as the footstool is when compared to the splendid chair of state (Isaiah 66:1; Matthew 5:34–35).

For he is holy - . Margin, “it is holy.” The translation in the text best expresses the sense. The fact that God is “holy” is a reason for lowly and profound prostration before him.