Psalms 99:1

PSALM 99

HOLY; HOLY; HOLY; IS THE LORD OF HOSTS (Isaiah 6:3)

"This Psalm falls into three parts: (1) Psalms 99:1-3; (2) Psalms 99:4-5; and (3) Psalms 99:6-9, each concluded with a declaration of God's holiness. It is an echo of the Trisagion of the seraphim (Isaiah 6:3)."[1] In the light of this discerning remark by Delitzsch, we have chosen the above title for Psalms 99.

"The Trisagion is the name of a hymn, probably of Hebrew origin, that is in the liturgy of the Greek and Oriental churches, beginning with the words, `Holy, holy, holy.'"[2]

Scholars are by no means unanimous in their classifications of this group of psalms. Rhodes called this one, "The Last of the Enthronement Psalms."[3] McCaw classified it as next to the last of "Six liturgical psalms (Psalms 95-100)."[4] Kidner made it next to the last of a group of eight Psalms (Psalms 93-100), which he named, "The Kingship and Advent of our Lord."[5] All such classifications in our own opinion are of very little help.

"A number of ancient versions ascribe this psalm to David;"[6] but most present-day scholars consider this indecisive.

To us it appears that Kidner is correct in seeing in this psalm a declaration related to, "God's final Advent."[7] This interpretation is supported by the words, "Let the earth be moved," and other implications of verse 1.

Psalms 99:1-3

"Jehovah reigneth; let the peoples tremble:

He sitteth above the cherubim; let the earth be moved.

Jehovah is great in Zion;

And he is high above all the peoples.

Let them praise thy great and terrible name:

Holy is he."

"Let the peoples tremble" (Psalms 99:1). The trembling of all nations (the Gentiles) is not connected with the current dispensation; but the time indicated here is that moment when the entirety of Adam's race will suddenly behold, "Him that sitteth upon the throne" (Revelation 6:16).

"He sitteth above the cherubim" (Psalms 99:1). Most scholars seem to think this is a reference to the presence of God in the Holy of Holies of the Jewish Temple. Rawlinson expressed that interpretation thus: "The imagery is taken from the internal economy of the Jewish Temple, where the Shechinah was enthroned above the cherubic forms that overshadowed the Mercy Seat."[8] However, Kidner rejected that view, saying, "The throne of the living God above the cherubim is not a reference to the weaponless cupids of religious art, but to the mighty beings seen in Ezekiel's vision (Ezekiel 1:4ff)."[9]

"Let the earth be moved" (Psalms 99:1). The cosmic disturbances that shall accompany the Final Advent of God in Christ are often mentioned in the Bible. Hebrews 12:26-27 definitely makes the removal of the earth one of the cosmic events taking place on that occasion.

"Jehovah is great in Zion" (Psalms 99:2). We need not limit the meaning here to the literal Jerusalem. That ancient dwelling place of the Lord typified the New Jerusalem, "which is our mother" (Galatians 4:26); and the Second Advent will be the occasion when God will appear to all the peoples of the earth as great in both Jerusalems.

"Let them praise" (Psalms 99:3). The antecedent of `them' is `peoples,' all the peoples of the earth, indicating that the message here is by no means restricted to the literal Israel. Both Jerusalems and both Israels will praise God at the Second Advent.

"Holy is he" (Psalms 99:3b). This expression, with a variation in Psalms 99:9, closes each of the three divisions of this psalm.