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.

6 Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the Lord, and he answered them.

7 He spake unto them in the cloudy pillar: they kept his testimonies, and the ordinance that he gave them.

8 Thou answeredst them, O Lord our God: thou wast a God that forgavest them, though thou tookest vengeance of their inventions.

9 Exalt the Lord our God, and worship at his holy hill; for the Lord our God is holy.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The happy government God's people are under.
God governs the world by his providence, governs the church by his grace, and both by his Son. The inhabitants of the earth have cause to tremble, but the Redeemer still waits to be gracious. Let all who hear, take warning, and seek his mercy. The more we humble ourselves before God, the more we exalt him; and let us be thus reverent, for he is holy.
John Calvin Bible Commentary
Jehovah reignsThe people, who were formerly called upon to rejoice, are now commanded to tremble. For as the Jews were encompassed by enemies, it was of the utmost importance that God’s power should be magnified among them, that they might know that, while under his guardianship, they would be constantly and completely safe from the hatred and fury of every foe. The Hebrew wordרגז,ragaz, as we have elsewhere seen, sometimes signifiesto tremble, at other times,to be angry, and, in short, denotes any strong emotion arising either from anger or fear.Accordingly, the prophet here intends that God, in the emancipation of his chosen people, should give such a palpable display of his power, as would strike all the nations with dismay, and make them feel how madly they had rushed upon their own destruction. For it is with regard to men that God is said to reign, when he exalts himself by the magnificent displays which he gives of his power; because, while the aid which he gives to them remains invisible, unbelievers act a more presumptuous part, just as if there were no God.
McArther Bible Commentary
The theme of this psalm is summed up in its last phrase: "the Lord our God is holy"(Psa 99:9). The psalmist encourages praise to the king for His holiness (Psa 99:3, Psa 99:5, Psa 99:9), which is the separateness of God's being from all other creatures and things, as well as His moral separateness from sin. The psalmist also exults in the truth that such a holy God has had an intimate saving relationship with Israel throughout her history (Psa 99:6-9).
Bible Cross References
Revelation 19:6 Exodus 25:22 Numbers 7:89 1 Samuel 4:4 Psalm 4:4 Psalm 18:10 Psalm 80:1 Psalm 93:1 Psalm 97:1 Isaiah 37:16 Isaiah 64:2

Verse 2

Matthew Henry's Concise Bible Commentary
The happy government God's people are under.
God governs the world by his providence, governs the church by his grace, and both by his Son. The inhabitants of the earth have cause to tremble, but the Redeemer still waits to be gracious. Let all who hear, take warning, and seek his mercy. The more we humble ourselves before God, the more we exalt him; and let us be thus reverent, for he is holy.
John Calvin Bible Commentary
Jehovah in ZionIt is proper that we should not forget the antithesis I formerly mentioned, namely, that God is great in Zion to destroy and annihilate all the enemies of his Church; and that, when the Psalmist goes on to say,he is high above all nations, his meaning is, not that he presides over them to promote their welfare, but to disconcert their counsels, to baffle their designs, and to subvert all their power. That which immediately follows about thepraising of God’s name, refers not to the nations at large, but in my opinion to the faithful, from whom alone the prophet demands a tribute of gratitude. For although God compels his vanquished enemies to acknowledge him, yet as they do not cease from speaking against his glory, and blaspheming his holy name, it cannot be to them that the exhortation is addressed,Praise the name of God, for it is holy; but to the faithful, who, from their knowledge of God’s holy name, very cordially engage in the celebration of its praises.
McArther Bible Commentary
Zion. See note on Psa 87:2; cf. Heb 12:22-24. peoples. See notes on Psa 57:9; Psa 67:3.
Bible Cross References
Psalm 48:1 Psalm 97:9 Psalm 113:4 Isaiah 12:6

Verse 3

Matthew Henry's Concise Bible Commentary
The happy government God's people are under.
God governs the world by his providence, governs the church by his grace, and both by his Son. The inhabitants of the earth have cause to tremble, but the Redeemer still waits to be gracious. Let all who hear, take warning, and seek his mercy. The more we humble ourselves before God, the more we exalt him; and let us be thus reverent, for he is holy.
Bible Cross References
Leviticus 19:2 Deuteronomy 28:58 Joshua 24:19 1 Samuel 2:2 Psalm 22:3 Psalm 76:1 Psalm 99:5 Psalm 111:9 Isaiah 6:3

Verse 4

Matthew Henry's Concise Bible Commentary
The happy government God's people are under.
God governs the world by his providence, governs the church by his grace, and both by his Son. The inhabitants of the earth have cause to tremble, but the Redeemer still waits to be gracious. Let all who hear, take warning, and seek his mercy. The more we humble ourselves before God, the more we exalt him; and let us be thus reverent, for he is holy.
John Calvin Bible Commentary
The king’s strength also loves judgmentThis may be viewed as a threatening designed to fill his enemies with dismay; as if he should say, such is God’s regard for righteousness and equity, that he hath clothed himself with power to avenge the injuries which his enemies have done to him. I think it preferable, however, to apply it to the Church, because she is under the government of God for the express purposeof practicing righteousness and holiness. There is another interpretation which is by no means objectionable, namely, that which does not associate ideas of tyranny with the government of God, because there is constant concord between his power and justice. But when I consider the whole context, I have no doubt, that the prophet, after having introduced God as established upon his royal throne, now speaks of the manner in which he governs his kingdom; for he adds,thou hast established equityand righteousness. This clause is susceptible of two interpretations; either that God in his law has commanded his people to practice perfect equity, or that, in supporting and defending them, he has uniformly testified his great regard for his justice and equity. It is most true that the highest equity has always characterized the works and judgments of God, yet it appears more probable that it refers to that system, that form of government which God, who loves justice, appointed among the people of Israel, and which was the best rule for leading a life of honesty and integrity. And hence the wordto do is improperly taken to signifyto order or command. Should any one choose to consider this last clause as relating to God’s government, I am by no means disposed to disagree with him. For there is nothing that more animates and encourages the faithful to render obedience to God, or inspires them with greater zeal to observe his law, than to find in this course of action that they are the objects of his paternal care, and that the righteousness, which he requires from his own people in words, is on his part reciprocated by kind deeds.
McArther Bible Commentary
King's strength also loves justice. King's strength may be a kind of epithet for God; or (combining this phrase with Psa 99:3) the psalmist may be saying that a holy name is the strength of a just king. equity. I.e., fairness (cf. Isa 11:1-5).
Bible Cross References
Psalm 11:7 Psalm 17:2 Psalm 33:5 Psalm 98:9 Psalm 103:6 Psalm 146:7 Jeremiah 23:5

Verse 5

Matthew Henry's Concise Bible Commentary
The happy government God's people are under.
God governs the world by his providence, governs the church by his grace, and both by his Son. The inhabitants of the earth have cause to tremble, but the Redeemer still waits to be gracious. Let all who hear, take warning, and seek his mercy. The more we humble ourselves before God, the more we exalt him; and let us be thus reverent, for he is holy.
John Calvin Bible Commentary
Exalt Jehovah our GodThis 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 denominatedGod’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,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 assigned for exalting Jehovah our God, and worshipping at his footstool, contains an antithesis:he is holyFor 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 thisclauses 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.
McArther Bible Commentary
His footstool. In general, this is a metaphor for the temple in Jerusalem (cf. Isa 60:13; Lam 2:1); but more specifically, this is a metaphor for the ark of the covenant (1Ch 28:2). Footstools were included with the thrones of the kings of Israel (2Ch 9:18).
Bible Cross References
Exodus 15:2 Psalm 34:3 Psalm 95:6 Psalm 99:3 Psalm 107:32 Psalm 118:28 Psalm 132:7 Isaiah 60:13 Lamentations 2:1

Verse 6

Matthew Henry's Concise Bible Commentary
Its happy administration.
The happiness of Israel is made out by referring to the most useful governors of that people. They in every thing made God's word and law their rule, knowing that they could not else expect that their prayers should be answered. They all wonderfully prevailed with God in prayer; miracles were wrought at their request. They pleaded for the people, and obtained answers of peace. Our Prophet and High Priest, of infinitely greater dignity than Moses, Aaron, or Samuel, has received and declared to us the will of the Father. Let us not only exalt the Lord with our lips, but give him the throne in our heart; and while we worship him upon his mercy-seat, let us never forget that he is holy.
John Calvin Bible Commentary
Moses and Aaron.The Psalmist magnifies the special grace which God in a very remarkable manner vouchsafed to the seed of Abraham, that thence he chose for himself prophets and priests to be, as it were, mediators between him and the people, to ratify the covenant of salvation. And he mentions three persons who were famous in former times. For Moses was, as it were, a mediator to reconcile the people unto God. Aaron was invested with the same office; and, subsequently, Samuel sustained the same character. There is no doubt, however, that under these three persons he included all the people with whom God had made a covenant. But he mentions the names of those who were the depositaries and guardians of this invaluable treasure. It may appear improper that he should speak of Moses asamong the priests, since his sons were only among the common Levites, and that Moses himself, after the giving of the law, never held the office of high priest. But as the Hebrews callכוהנים,chohanim, those who are chief and very eminent personages,such as kings’ sons, there is nothing to prevent the prophet from giving this designation to Moses, as if he had said that he was one of the holy rulers of the Church.Moreover, if we go back to the first original — to the period prior to the publication of the law, it is certain that Moses was then invested with the high priest’s office. The design of the prophet must also be kept in mind, namely, that God not only adopted the seed of Abraham, but set apart some of them to act as mediators, whom he enjoined to call upon his name, in order that his covenant might be the more confirmed. For theinvocation of which he speaks must not be understood indiscriminately of every manner ofcalling upon, but only of that which belongs to the priests, who were chosen by God, as intercessors to appear in his presence in the name of all the people, and to speak on their behalf.They called upon JehovahThe Psalmist explains more fully what I have just now said, that God from the very first, and with a special reference to his gracious covenant, bestowed great benefits upon the descendants of Abraham — the Jews. And, therefore, as often as they experienced the loving-kindness of God, it behooved them to call to mind his former loving-kindness. The prophet, too, makes particular mention of the visible symbol ofthe cloudy pillar, by which God designed to testify in all ages that his presence was ever with his people, according as he employed temporal signs, not only for their benefit to whom they were exhibited, but also for the benefit of those who were to succeed them. Not that God always showed a cloudy pillar to his ancient people, but considering that the dullness of men is so great, that they do not perceive the presence of God unless they are put in mind by external signs, the prophet very properly reminds the Jews of this memorable token. And as God had appeared openly in the desert to their fathers, so their posterity might be well assured that he would also be near to them. He adds, that theyhad kept God’s testimonies, for the purpose of enforcing the duty of like obedience upon succeeding generations.
McArther Bible Commentary
Moses … Aaron … Samuel. Using three of the nation's famous heroes for examples, the psalmist demonstrates that a holy God has had an enduring, intimate, and saving relationship with Israel.
Bible Cross References
Exodus 15:25 Exodus 24:6 Exodus 28:1 Exodus 29:26 Exodus 32:30 Exodus 40:23 Leviticus 8:1 Leviticus 8:29 1 Samuel 7:9 1 Samuel 12:18 Psalm 22:4 Psalm 22:5 Psalm 105:1 Jeremiah 15:1

Verse 7

Matthew Henry's Concise Bible Commentary
Its happy administration.
The happiness of Israel is made out by referring to the most useful governors of that people. They in every thing made God's word and law their rule, knowing that they could not else expect that their prayers should be answered. They all wonderfully prevailed with God in prayer; miracles were wrought at their request. They pleaded for the people, and obtained answers of peace. Our Prophet and High Priest, of infinitely greater dignity than Moses, Aaron, or Samuel, has received and declared to us the will of the Father. Let us not only exalt the Lord with our lips, but give him the throne in our heart; and while we worship him upon his mercy-seat, let us never forget that he is holy.
McArther Bible Commentary
cloudy pillar. This was a medium of divine direction (cf. Exo 13:21-22; Exo 33:9-10; Num 12:5; Deu 31:15 ff.). testimonies … ordinance. Terms used in Psalms for God's Word (see Ps. 119).
Bible Cross References
Exodus 13:21 Exodus 19:9 Exodus 24:16 Exodus 33:9 Numbers 12:5 Psalm 103:7 Psalm 105:28 Psalm 119:2

Verse 8

Matthew Henry's Concise Bible Commentary
Its happy administration.
The happiness of Israel is made out by referring to the most useful governors of that people. They in every thing made God's word and law their rule, knowing that they could not else expect that their prayers should be answered. They all wonderfully prevailed with God in prayer; miracles were wrought at their request. They pleaded for the people, and obtained answers of peace. Our Prophet and High Priest, of infinitely greater dignity than Moses, Aaron, or Samuel, has received and declared to us the will of the Father. Let us not only exalt the Lord with our lips, but give him the throne in our heart; and while we worship him upon his mercy-seat, let us never forget that he is holy.
John Calvin Bible Commentary
O Jehovah our GodThe prophet here reminds them that God had heard their prayers because his grace and their piety harmonized. Consequently, encouraged by their exemplary success in prayer, their posterity ought to call upon God, not merely pronouncing his name with their lips, but keeping his covenant with all their heart. He farther reminds us that if God does not display his glory so bountifully, and so profusely in every age, the fault is with men themselves, whose posterity have either utterly forsaken, or greatly declined from the faith of the fathers. It is not to be wondered at that God should withdraw his hand, or at least not stretch it forth in any remarkable way, when he beholds piety waxing cold on the earth.O God, thou hast been propitious to them.From these words it is quite obvious that what the Psalmist had formerly said concerning Moses, Aaron, and Samuel, refers to the whole people; for surely they did not officiate as priests merely for their own benefit, but for the common benefit of all the Israelites. Hence the transition is more natural which he makes from these three to the remaining body of the people. For I neither restrict the relative, to these three persons, nor do I interpret them exclusively of the same, but I rather think that the state of the whole Church is pointed out; namely, that while God, at the prayers of the priests, was propitious to the Jews, he, at the same time, sharply punished them for their sins. For on the one hand, the prophet magnifies the grace of God in that he had treated the people so kindly, and had so mercifully forgiven their iniquity; on the other hand, he specifies those awful examples of punishment by which he punished them for their ingratitude, that their descendants might learn to submit themselves dutifully to him. For it must not be forgotten, that by how much God deals graciously with us, by so much will he the less easily endure that we should treat his liberality with scorn.
Bible Cross References
Exodus 32:28 Exodus 32:34 Numbers 14:20 Numbers 20:12 Psalm 78:38 Psalm 95:11 Psalm 99:9 Psalm 106:44 Psalm 107:12

Verse 9

Matthew Henry's Concise Bible Commentary
Its happy administration.
The happiness of Israel is made out by referring to the most useful governors of that people. They in every thing made God's word and law their rule, knowing that they could not else expect that their prayers should be answered. They all wonderfully prevailed with God in prayer; miracles were wrought at their request. They pleaded for the people, and obtained answers of peace. Our Prophet and High Priest, of infinitely greater dignity than Moses, Aaron, or Samuel, has received and declared to us the will of the Father. Let us not only exalt the Lord with our lips, but give him the throne in our heart; and while we worship him upon his mercy-seat, let us never forget that he is holy.
John Calvin Bible Commentary
In the close of the psalm he repeats the same sentence which we had in the fifth verse, only substituting his holy mountaininstead ofhis footstool; and as for the sake of brevity he had formerly said somewhat obscurelyקדוש הוא,kadosh hu, he is holy, he now says more plainly,Jehovah our God is holyHis intention is to show that God is not to be worshipped by the Israelites at random, (as the religion of the heathen depended upon fancy alone,) but that his worship is founded upon the assurance of faith.
McArther Bible Commentary
His holy hill. This is the hill in Jerusalem where the temple was built (cf. Psa 15:1; Psa 24:3), and where it will be located in the future messianic kingdom (cf. Isa 24:23).
Bible Cross References
Psalm 22:3 Psalm 95:6 Psalm 99:8 Psalm 100:1