Psalm 99:9
Exalt the LORD our God, and worship at his holy hill; for the LORD our God is holy.
Jump to: BarnesBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayHaydockHastingsHomileticsJFBKDKellyKJTLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTTBTODWESTSK
99:6-9 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.Exalt the Lord our God - See the notes at Psalm 99:5.

And worship at his holy hill - In Psalm 99:5, this is, "at his footstool." The "holy hill" refers to Zion, as the seat of the national worship.

For the Lord our God is holy - See Psalm 99:5. This appropriately closes the psalm, by a distinct and solemn statement that the fact that Yahweh is a holy God is a reason for worshipping him. This is at all times the highest reason for adoration and praise.

7. cloudy pillar—the medium of divine intercourse (Ex 33:9; Nu 12:5). Obedience was united with worship. God answered them as intercessors for the people, who, though forgiven, were yet chastened (Ex 32:10, 34). At his holy hill; either in Zion; or in his church typified by it, and oft called Zion. Exalt the Lord our God,.... Having given the above instances of Moses, Aaron, and Samuel, serving and worshipping the Lord, the psalmist repeats the exhortation in Psalm 99:5, which he enforces by their example; See Gill on Psalm 99:5,

and worship at his holy hill; the holy hill of Zion, the church; attend the public worship and service of it: the Targum is,

"worship at the mountain of the house of his sanctuary; the temple, a type of the church of Christ:''

for the Lord our God is holy; his nature is holy, and he is glorious in the perfection of his holiness, and therefore to be praised and exalted; and his name is holy, and so reverend, and therefore to be worshipped; see in Psalm 99:3.

Exalt the LORD our God, and worship at his holy hill; for the LORD our God is holy.
9. A final call to worship the God of Israel in Zion, in His holy mountain (Psalm 2:6; Isaiah 66:20), for holy is Jehovah our God.Verse 9. - Exalt the Lord our God, and worship at his holy hill. Repeated from ver. 5, with the slight variation that "his holy hill" is substituted for "his footstool" - Zion, on which the temple stood, for the sanctuary of the temple itself. For the Lord our God is holy; rather, for holy is the Lord our God (comp. vers. 3 and 5).

The three futures express facts of the time to come, which are the inevitable result of Jahve's kingly dominion bearing sway from heaven, and here below from Zion, over the world; they therefore declare what must and will happen. The participle insidens cherubis (Psalm 80:2, cf. Psalm 18:11) is a definition of the manner (Olshausen): He reigns, sitting enthroned above the cherubim. נוּט, like Arab. nwd, is a further formation of the root na, nu, to bend, nod. What is meant is not a trembling that is the absolute opposite of joy, but a trembling that leads on to salvation. The Breviarium in Psalterium, which bears the name of Jerome, observes: Terra quamdiu immota fuerit, sanari non potest; quando vero mota fuerit et intremuerit, tunc recipiet sanitatem. In Psalm 99:3 declaration passes over into invocation. One can feel how the hope that the "great and fearful Name" (Deuteronomy 10:17) will be universally acknowledged, and therefore that the religion of Israel will become the religion of the world, moves and elates the poet. The fact that the expression notwithstanding is not קדושׁ אתּה, but קדושׁ הוּא, is explained from the close connection with the seraphic trisagion in Isaiah 6:3. הוּא refers to Jahve; He and His Name are notions that easily glide over into one another.
Psalm 99:9 Interlinear
Psalm 99:9 Parallel Texts

Psalm 99:9 NIV
Psalm 99:9 NLT
Psalm 99:9 ESV
Psalm 99:9 NASB
Psalm 99:9 KJV

Psalm 99:9 Bible Apps
Psalm 99:9 Parallel
Psalm 99:9 Biblia Paralela
Psalm 99:9 Chinese Bible
Psalm 99:9 French Bible
Psalm 99:9 German Bible

Bible Hub

Psalm 99:8
Top of Page
Top of Page