Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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This psalm is closely linked in its general character and design with those which have gone before Psalm 95-98, and with the one following Psalm 100:1-5 - forming a connected group or series. The general subject is the kingship of Yahweh, or the foundations of praise derived from the fact that he reigns, or is king. As the foundation of praise on this account, reference is made in this group of psalms to his attributes; to what he has done in the works of creation; to what he has done for his people; and to the certainty that he will come ultimately to rule over all the earth, and to exercise just judgment among people.
This psalm consists of the following parts:
I. A statement of the fact that Yahweh reigns, and that this should make a deep impression on the world; that the people should tremble; that the earth should be moved, Psalm 99:1.
II. Reasons for this, or reasons why he should be reverenced and adored by mankind, Psalm 99:2-9. These reasons are two:
(1) The first is derived from the fact that he is a holy and a righteous God, and is therefore worthy of universal adoration, Psalm 99:2-5.
(2) The second is derived from what he has done for his people: for his merciful interposition in times of trouble, when Moses, and Aaron, and Samuel called upon his name; and from the fact that he answered his people when they cried unto him; and from the manner in which it was done, Psalm 99:6-9. He had shown himself ready to hear their protection in the cloudy pillar, he had answered their supplications, and had forgiven them. He had not swept them wholly away, or cut them off, but had spared them, and had shown mercy to them.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 99 Introduction
The empire of God in the world and the Church, Psalm 99:1, Psalm 99:2. He ought to be praised, Psalm 99:3. Justice and judgment are his chief glory, Psalm 99:4. He should be worshipped as among the saints of old, whom he graciously answered and saved, Psalm 99:5-8. Exalt him because he is holy, Psalm 99:9.
The Hebrew and Chaldee have no title; all the versions but the Chaldee attribute it to David. The Syriac says it concerns "the slaughter of the Midianites which Moses and the children of Israel had taken captive; and is a prophecy concerning the glory of the kingdom of Christ." But the mention of Samuel shows that it cannot be referred to the time of Moses. Calmet thinks that it was sung at the dedication of the city, or of the second temple, after the return from the Babylonish captivity. Eight of Kennicott's and De Rossi's MSS. join it to the preceding psalm.
INTRODUCTION TO Psalm 99
This psalm, with the foregoing from Psalm 90:1 is ascribed to Moses by Jarchi and others; but cannot be his, since mention is made of Samuel in it, who lived many years after him. The Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, more rightly attribute it to David; the inscription of the Syriac version, after saying it is David's, subjoins,
"concerning the destruction of the Midianites, whom Moses and the people of Israel led captive;''
of which there is not the least mention in it; but it more truly adds,
"and a prophecy concerning the glory of the kingdom of the Messiah;''
as it undoubtedly is.
XCIX.
This psalm plainly belongs to a group (see Psalms 95, Introduction) to be referred to the post-exile times, when the renewed worship and nationality made it possible for the poet to compare his age with that of the greatest saints and heroes of old. The short refrain marks the poetical form.
Jehovah’s fresh proclamation of His sovereignty is once more the initial watchword, as in Psalms 93, 97 (cp. Psalm 96:10), and doubtless this Psalm belongs to the same period. Its distinctive idea is expressed in the threefold refrain [Psalm 99:3; Psalm 99:5; Psalm 99:9). It is a call to all nations, and especially to His own people, to worship Jehovah as the thrice Holy God. The unceasing adoration which is evoked in heaven by the contemplation of the absolute moral perfection of God (Isaiah 6:3) should find an echo upon earth.
The Psalm consists of three stanzas: the refrain in Psalm 99:3; Psalm 99:5; Psalm 99:9 may possibly have been intended to be sung as a liturgical response.
The universal sovereignty of Jehovah who has established His throne in Zion (Psalm 99:1-3); the righteous character of His rule in Israel (Psalm 99:4-5); and His faithfulness in His dealings with His people manifested in their history (Psalm 99:6-9), are successively celebrated; and each stanza ends with a call to worship and extol Him as the Holy God; the first (Psalm 99:3) addressed to the nations, the second and third (Psalm 99:5; Psalm 99:9) to Israel.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 99:1-9.
Ps 99:1-9.
God's government is especially exercised in and for His Church, which should praise Him for His gracious dealings.
1. sitteth . . . cherubim--(compare
1Sa 4:4; Ps 80:1).
tremble . . . be moved--inspired with fear by His judgments on the wicked.
The Lord reigneth - The Lord, Yahweh, is king. See Psalm 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, Psalm 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 Psalm 80:1.
Let the earth be moved - Margin, "stagger." The word means to move or quake. It occurs nowhere else. Compare the notes at Psalm 18:7. See also Habakkuk 3:6, Habakkuk 3:10.
Still we are celebrating the glories of the kingdom of God among men, and are called upon to praise him, as in the foregoing psalms; but those psalms looked forward to the times of the gospel, and prophesied of the graces and comforts of those times; this psalm seems to dwell more upon the Old-Testament dispensation and the manifestation of God's glory and grace in that. The Jews were not, in expectation of the Messiah's kingdom and the evangelical worship, to neglect the divine regimen they were then under, and the ordinances that were then given them, but in them to see God reigning, and to worship before him according to the law of Moses. Prophecies of good things to come must not lessen our esteem of good things present. To Israel indeed pertained the promises, which they were bound to believe; but to them pertained also the giving of the law, and the service of God, which they were also bound dutifully and conscientiously to attend to, Ro 9:4. And this they are called to do in this psalm, where yet there is much of Christ, for the government of the church was in the hands of the eternal Word before he was incarnate; and, besides, the ceremonial services were types and figures of evangelical worship. The people of Israel are here required to praise and exalt God, and to worship before him, in consideration of these two things:—I. The happy constitution of the government they were under, both in sacred and civil things, Ps 99:1-5. II. Some instances of the happy administration of it, Ps 99:6-9. In singing this psalm we must set ourselves to exalt the name of God, as it is made known to us in the gospel, which we have much more reason to do than those had who lived under the law.