Verse-by-Verse Bible Commentary
Psalms 99:5

Clarke's Commentary

Verse Psalms 99:5. Worship at his footstool — Probably meaning the ark on which the Divine glory was manifested. Sometimes the earth is called God's footstool, Matthew 5:35; Isaiah 66:1; sometimes Jerusalem; sometimes the temple, Lamentations 2:1; sometimes the tabernacle, Psalms 32:7; and sometimes the ark, 1 Chronicles 28:2. The Israelites, when they worshipped, turned their faces toward the ark, because that was the place where was the symbol of the Divine Presence.

For he is holy. — The burden chanted by the chorus.

Bridgeway Bible Commentary

Psalms 97-100 God the universal king

Psalms 97:0 follows on from the thought on which the previous psalm closed (namely, that God is king over the earth). It shows that holiness, righteousness and justice are the basis of God’s kingdom. His judgment will be as universal as a flash of lightning and as powerful as an all-consuming fire (97:1-5). Every thing will bow before his rule (6-7). His own people already recognize him as Lord and bring him fitting worship (8-9). They can experience the light and joy of his salvation in their everyday lives as they reject what is evil and choose what is good (10-12).

Continuing the theme of the previous psalm, Psalms 98:0 reminds the people to welcome the divine universal king. By his power, he has conquered evil and established his kingdom in righteousness and love (98:1-3). People worldwide are to praise God with music and singing because of his great victory (4-6). The physical creation is invited to join in the praise, rejoicing because of him who rules the earth with justice (7-9).

From his throne in Zion, the city of God, God rules over the earth in holiness and justice (99:1-4) and people respond with worship (5). The psalmist refers to the lives of Moses, Aaron and Samuel to show how God answered the prayers of those who submitted to his rule and obeyed his law (6-7). When people disobeyed they were punished, but when they repented God forgave them (8). The God who rules in Zion is holy, and those who worship him must also fear him (9).

Psalms 100:0 is the climax of this group of six psalms. People of all the world are to worship God gladly, acknowledging him as their God, their maker and their shepherd (100:1-3). They are invited to come into his temple, where they can unite in thankfully praising him for his loving faithfulness to them (4-5).

Coffman's Commentaries on the Bible

“The king’s strength also loveth justice; Thou dost establish equity; Thou executist justice and righteousness in Jacob, Exalt ye Jehovah our God, And worship at his footstool: Holy is he.”

“The king’s strength loveth justice” “What is meant is the theocratic kingship,”F. Delitzsch, op. cit., p. 100. being, of course, a reference to the earthly kings of Israel. We cannot accept this, because practically none of those kings either loved justice or established equity. “`The King,’ here is the Lord.”The Pulpit Commentary, op. cit., p. 344. “Surely only one King is spoken of here, namely, God Himself.”Alexander Maclaren, Vol. III, p. 73.

“Equity… justice… righteousness” These holy principles were announced in Psalms 98:9 as features of God’s final judgment; and there is no grounds for referring them to anything else in this passage.

“In Jacob” This name is a synonym for Israel, but both the Old Testament Israel and the New Testament Israel which succeeded the Israel of old are intended. Both will appear simultaneously at the final judgment.

“Exalt Jehovah… worship at his footstool” Where is God’s footstool? “The earth itself is God’s footstool” (Isaiah 66:1); and what is meant here is that “anywhere and everywhere on the whole earth is the appropriate place for worshipping God.” This has been and continues to be the proper understanding of “where” God should be worshipped ever since the First Advent. Under the old dispensation, Jerusalem alone was the place to worship God. Since it is “the peoples,” inclusive of the Gentiles, who are to worship God (Psalms 99:2), we should have expected this release from the “Jerusalem only” restriction in the Old Testament.

“Holy is he” This, as in Psalms 99:3, marks the end of this paragraph.

Barnes' Notes on the Whole Bible

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 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 the heaven - the place of his seat - his “throne,” only as the footstool is as compared with the splendid chair of state. Isaiah 66:1; Matthew 5:34-35.

For he is holy - See Psalms 99:3. 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.

Calvin's Commentary on the Bible

5Exalt Jehovah our God This exhortation is properly addressed to the Church alone, because having been made a partaker of the grace of God, she ought the more zealously to devote herself to his service, and to the love of godliness. The Psalmist, therefore, calls upon the Jews to exalt that God from whom they had received such manifest help, and enjoins them to render that worship appointed in his Law. The temple indeed is frequently in other places denominated God’s seat, or house, or rest, or dwelling-place; here it is called his footstool, and for the use of this metaphor, there is the best of all reasons. For God desired to dwell in the midst of his people in such a manner, as not only to direct their thoughts to the outward temple and to the ark of the covenant, but rather to elevate them to things above. Hence the term house or dwelling-place tended to impart courage and confidence to them, that all the faithful might have boldness to draw near unto God freely, whom they beheld coming to meet them of his own accord.

But as the minds of men are prone to superstition, it was necessary to check this propensity, lest they should associate with their notions of God things fleshly and earthly, and their thoughts should be wholly engrossed by the outward forms of worship. The prophet, therefore, in calling the temple God’s footstool, desires the godly to elevate their thoughts above it, for he fills heaven and earth with his infinite glory. Nevertheless, by these means he reminds us that true worship can be paid to God no where else than upon mount Zion. For he employs a style of writing such as is calculated to elevate the minds of the godly above the world, and, at the same time, does not in the least degree detract from the holiness of the temple, which alone of all places of the earth God had chosen as the place where he was to be worshipped. From this we may see, since the days of Augustine, how vainly many perplex themselves in endeavoring to ascertain the reason for the prophet ordering God’s footstool to be worshipped. The answer of Augustine is ingenious. If, says he, we look to Christ’s manhood, we will perceive a reason why we may worship the footstool of God, and yet not be guilty of idolatry; for that body in which he wishes to be worshipped he took from the earth, and on this earth nothing else than God is worshipped, for the earth is both the habitation of Deity, and God himself condescended to become earth. All this is very plausible, but it is foreign to the design of the prophet, who, intending to distinguish between legal worship, (which was the only worship that God sanctioned,) and the superstitious rites of the heathen, summons the children of Abraham to the temple, as if to their standard, there, after a spiritual manner, to worship God, because he dwells in celestial glory.

Now that the shadowy dispensation has passed away, I believe that God cannot otherwise be properly worshipped, than when we come to him directly through Christ, in whom all the fullness of the Godhead dwells. It were improper and absurd for any one to designate him a footstool. For the prophet merely spake in this manner to show that God was not confined to the visible temple, but that he is to be sought for above all heavens, ⁽¹¹⁹⁾ inasmuch as he is elevated above the whole world.

The frantic bishops of Greece, in the second Council of Nice, very shamefully perverted this passage, when they endeavored to prove from it that God was to be worshipped by images and pictures. The reason ⁽¹²⁰⁾ assigned for exalting Jehovah our God, and worshipping at his footstool, contains an antithesis: he is holy For the prophet, in hallowing the name of the one God, declares all the idols of the heathen to be unholy; as if he should say, Although the heathen claim for their idols an imaginary sanctity, they are nevertheless very vanity, an offense, and abomination. Some translate this clauses for it is holy; but it will appear from the end of the psalm that it was the design of the prophet by this title to distinguish God from all idols.

(119) “Comme aussi il est esleve par dessus tout le monde.” — Fr.

(120) “La cause qu’il rend.” — Fr. “Causae redditio.” — Lat.

Smith's Bible Commentary

Psalms 99:1-9

The LORD reigneth ( Psalms 99:1 );

Starts out as did Psalms 97:1-12 . "The Lord reigneth."

let the people tremble: he sits between the cherubims; let the earth be moved ( Psalms 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" ( Ezekiel 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" ( Revelation 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 ( Psalms 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 ( Psalms 99:9 ). "

Dr. Constable's Expository Notes

1. The holiness of the King 99:1-5

Dr. Constable's Expository Notes

Psalms 99

This royal psalm calls on God’s people to praise Him for His holiness and because He answers prayer.

Dr. Constable's Expository Notes

God is worthy of worship because He loves justice, equity, and righteousness. These are manifestations of His holiness.

Psalms 99:5 is a double refrain. The statement, "Holy is He," repeats the end of Psalms 99:3. The whole fifth verse occurs again-with slight modifications-in Psalms 99:9.

Gill's Exposition of the Whole Bible

Exalt ye the Lord our God,.... Christ, who is Lord of all, and Immanuel, God with us, God in our nature, our Lord and our God; exalt him in his person, as God over all, blessed for ever; in his offices of Prophet, Priest, and King, by hearkening to his word, by trusting in his blood, righteousness, and sacrifice, and by submitting to his ordinances, and obeying his commands; exalt him in heart, thought, and affection, thinking highly of him, and affectionately loving him; exalt and extol him in words, speak of his love and loveliness, and of the great things he has done; exalt him in private and in public, in the family and in the house of God; make mention of him everywhere, that his name be exalted:

and worship at his footstool; worship him who is the object of the adoration of angels, and ought to be of men; worship him privately and publicly, internally and externally, in spirit and in truth; at his footstool, on earth, he being on his throne in heaven; see Isaiah 65:1 or else the ark is meant, which is so called, 1 Chronicles 28:2, and this being a type of the human nature of Christ, that may be meant here; and which, though not the object of worship, nor is it said, worship his footstool, but at it; yet, in worshipping Christ, respect is to be had unto him, as in our nature, in which he has done such great things for us: the Targum is,

"worship in or at the house of his sanctuary;''

so Kimchi interprets it of the sanctuary, which agrees with Psalms 99:9,

for he is holy: essentially holy, glorious in holiness as a divine Person, and therefore to be worshipped: or "it is holy"; the footstool, the ark, the human nature of Christ, in which the Godhead dwells bodily.

Henry's Complete Commentary on the Bible

      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,Hebrews 12:18. 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 (Psalms 2:1-6); first, or last, he will make them tremble,Revelation 6:15, c. The Lord reigns, let the earth be moved. Those that submit to him shall be established, and not moved (Psalms 96:10) 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,Hebrews 12:27. In these is continuance,Isaiah 64:5.

      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 (Psalms 99:1; Psalms 99:1), 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 (Psalms 99:2; Psalms 99:2); there he is known and praised (Psalms 76:1; Psalms 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, Psalms 99:3; Psalms 99:3. This is that which those above adore--Holy, holy, holy. 2. He was all in all in their civil government, Psalms 99:4; Psalms 99:4. As in Jerusalem was the testimony of Israel, whither the tribes went up, so there were set thrones of judgment,Psalms 122:4; Psalms 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 Chronicles 19:6.

      II. Putting these two things together, we see what was the happiness of Israel above any other people, as Moses had described it (Deuteronomy 4:7; Deuteronomy 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 (Psalms 99:5; Psalms 99:5): "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, Isaiah 6:2; Isaiah 6:3.