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Commentary on Psalms 99 verses 1–5
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, Heb 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 (Psa 2:1-6); first, or last, he will make them tremble, Rev 6:15, etc. The Lord reigns, let the earth be moved. Those that submit to him shall be established, and not moved (Psa 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, Heb 12:27. In these is continuance, Isa 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 (Psa 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 (Psa 99:2); there he is known and praised (Psa 76:1, Psa 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, Psa 99:3. This is that which those above adore - Holy, holy, holy. 2. He was all in all in their civil government, Psa 99:4. As in Jerusalem was the testimony of Israel, whither the tribes went up, so there were set thrones of judgment, Psa 122:4, Psa 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, Ch2 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 (Deu 4:7, Deu 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 (Psa 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, Isa 6:2, Isa 6:3.
All these very people, over whom You are great in Sion, "Let them confess unto Your Name, which is great" [Psalm 99:3]. Your Name was little when they were enraged: it has become great; let them now confess. In what sense do we say, that the Name of Christ was little, before it was spread abroad to so great an extent? Because His report is meant by His Name. His Name was small; already it has become great. What nation is there that has not heard of the Name of Christ? Therefore let now the people confess unto Your Name, which is great, who before were enraged with Your little Name. Wherefore shall they confess? Because it is "wonderful and holy." Your very Name is wonderful and holy. He is so preached as crucified, so preached as humbled, so preached as judged, that He may come exalted, that He may come living, that He may come to judge in power. He spares at present the people who blaspheme Him, because "the long-suffering of God leads to repentance." [Romans 2:4] For He who now spares, will not always spare: nor will He, who is now being preached that He may be feared, fail to come to judge. He will come, my brethren, He will come: let us fear Him, and let us live so that we may be found on His right hand. For He will come, and will judge, so as to place some on the left hand, some on the right. [Matthew 25:31-33] And He does not act in an uncertain manner, so as to err perchance between men, so that he who should be set on the right hand, be set on the left; or that he who ought to stand on the left, by a mistake of God should stand on the right: He cannot err, so as to place the evil where He ought to set the good; nor to place the good, where He should have set the evil. If He cannot err, we err, if we fear not; but if we have feared in this life, we shall not then have what to fear for. "For the King's honour loves judgment."...
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SUMMARY
Psalms 99:3 issues a profound and urgent call to worship, exhorting all to praise God's "great and terrible name" because "it is holy." This verse encapsulates the dual nature of divine majesty, revealing both the awe-inspiring power and the absolute moral purity of God. It serves as a foundational declaration for understanding the essence of true worship, emphasizing a reverence born from a deep recognition of God's unique, transcendent, and unblemished identity, which demands both profound awe and devoted adoration from His creation.
CONTEXT
Literary Context: Psalm 99 stands as a powerful "Enthronement Psalm," celebrating Yahweh's sovereign reign as the King over all creation. The preceding verses establish God's universal dominion, His dwelling place "between the cherubim" on the ark of the covenant, and His righteous governance over the nations, prompting the earth to tremble before Him (Psalms 99:1-2). Verse 3, therefore, flows organically from this declaration of divine kingship, focusing on the appropriate human response—praise—to the character of such a majestic and just ruler. It sets the stage for the psalm's continued emphasis on God's holiness and His just dealings with His people, culminating in a final exhortation to "exalt the LORD our God and worship at His holy hill" (Psalms 99:9). The structure of the psalm, with its repeated refrain "Holy is he" or "for the LORD our God is holy" (vv. 3, 5, 9), underscores the centrality of God's holiness as the bedrock of His kingship and the ultimate reason for worship.
Historical & Cultural Context: In ancient Israel, the concept of a king's "name" (Hebrew: shem) was far more than a mere label; it encapsulated his entire character, reputation, authority, and power. To praise a king's name was to acknowledge and laud all that he embodied. Similarly, God's "name" represents His revealed character and attributes, His very essence. The reference to God dwelling "between the cherubim" points to the Ark of the Covenant in the Tabernacle and later the Temple, symbolizing His immanent presence among His people as well as His transcendent throne. The call to praise a "terrible" (awe-inspiring) and "holy" name would have resonated deeply within a culture that understood divine power as both magnificent and fearsome, demanding profound reverence and separation from all that is profane. This understanding of Yahweh's transcendence and moral purity profoundly shaped Israel's worship and ethical life, distinguishing Him sharply from the often capricious and morally ambiguous deities of surrounding pagan nations.
Key Themes: This verse powerfully contributes to several overarching themes within the Psalms and the broader biblical narrative. Firstly, it underscores the Majesty and Sovereignty of God, portraying Him as the supreme King whose authority is absolute and whose power is boundless. The command to praise His "great" name emphasizes His unparalleled dominion over all creation and His incomparable nature. Secondly, it highlights the Awe-Inspiring Nature of God, conveyed by the term "terrible." This is not a terror of dread but a profound, reverential awe that leads to worship and wisdom, a concept central to biblical piety, as seen in the foundational principle that "the fear of the LORD is the beginning of wisdom" (Proverbs 9:10). Finally, and most centrally, the verse emphasizes God's Intrinsic Holiness. The declaration "it is holy" reveals God's absolute separateness, purity, and moral perfection, which is the ultimate foundation for His worthiness of praise. This attribute is foundational to His identity and character, as echoed in the seraphim's cry of "Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory" (Isaiah 6:3).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 99:3 employs several powerful Literary Devices to convey its message with impactful clarity. The primary device is the Imperative Mood ("Let them praise"), which functions as a direct command or exhortation, underscoring the non-negotiable and universal nature of worship. The phrase "great and terrible name" can be seen as a Hendiadys, where two words are used to express a single, complex idea—God's name is not merely great and also terrible, but it is great-and-terrible, signifying a majesty that is overwhelmingly powerful and awe-inspiring, simultaneously evoking grandeur and reverence. This also functions as a form of Merism, encompassing the full spectrum of God's majestic and fearsome attributes. The use of "name" is a potent Metonymy, where "name" stands in for God's entire character, reputation, and essence, emphasizing that worship is directed not just at a label but at the totality of His revealed being. Finally, the verse exhibits a clear Cause-and-Effect structure, where the command to praise is directly followed by the reason for that praise ("for it is holy"), creating a logical and compelling argument for worship rooted in God's intrinsic nature.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly connects God's attributes of greatness, awe-inspiring power, and holiness to the very essence of worship. It teaches that true praise is not merely an emotional outburst but a response rooted in a deep understanding and reverent acknowledgment of who God is. His greatness demands our recognition of His supreme sovereignty, His "terribleness" (awe) elicits our profound respect and humility, and His intrinsic holiness calls us to a life of purity and separation from sin, mirroring His own character. This triad of attributes forms the foundation for all authentic worship, reminding us that God is both supremely powerful and morally perfect, worthy of our complete adoration and submission. This holistic understanding of God's character transforms superficial praise into deeply reverent and transformative worship.
REFLECTION AND APPLICATION
Psalms 99:3 challenges us to examine the depth and sincerity of our worship. It calls us beyond superficial praise to a posture of profound reverence, recognizing God not just as a benevolent friend but as the infinitely powerful, awe-inspiring, and utterly holy sovereign of the universe. This understanding should profoundly transform our approach to Him, fostering a humility that acknowledges His transcendence and a fervent desire to align our lives with His perfect purity. When we truly grasp the "great and terrible" nature of His holiness, our praise becomes less about our feelings and more about His intrinsic worth, leading to a worship that is both reverent and transformative, shaping our character and conduct in light of His own. It reminds us that our God is not to be approached casually but with deep respect and adoration for His unparalleled majesty, fostering a life lived in conscious awareness of His sacred presence.
Questions for Reflection
FAQ
What does "terrible" mean in "great and terrible name"?
Answer: In the King James Version, "terrible" (Hebrew: yârêʼ) does not mean horrifying or dreadful in a negative sense, as it often does in modern English. Instead, it conveys a sense of profound reverence, awe, and holy fear. It describes God's immense power, majesty, and glory, which are so overwhelming that they inspire deep respect, wonder, and even trembling in those who encounter Him. It's the kind of awe that leads to worship and wisdom, not terror or fright, signifying His incomparable and overwhelming presence.
Why is God's "name" so important in biblical thought?
Answer: In biblical understanding, a "name" is far more than a mere label; it represents the entire character, reputation, authority, and essence of a person. To praise God's "great and terrible name" means to praise all that He is—His attributes, His actions, His very being. It signifies a comprehensive acknowledgment of His divine nature and supreme worthiness. This is why God's name is to be held in the highest regard and not taken in vain, as commanded in Exodus 20:7. It is the revealed essence of God Himself.
How does God's holiness relate to our praise and worship?
Answer: God's holiness is the ultimate foundation for His worthiness of praise. It signifies His absolute separateness from all creation and from all sin, His moral perfection, and His unique, transcendent nature. Because God is holy, He is utterly pure and righteous, making Him deserving of all honor and adoration. Our praise, therefore, is not just a response to His benefits but an acknowledgment of His intrinsic purity and perfection. This understanding calls us to approach Him with reverence and to strive for holiness in our own lives, as 1 Peter 1:16 exhorts, "Be holy, for I am holy." Our worship is a reflection of His inherent sacredness.
CHRIST-CENTERED FULFILLMENT
Psalms 99:3 finds its ultimate and most profound fulfillment in the person of Jesus Christ. He is the visible embodiment of God's "great and terrible" (awe-inspiring) and holy name. In Christ, the invisible God is made manifest, revealing His glory and character in human form, dwelling among us full of grace and truth (John 1:14). Jesus perfectly reflects the Father's holiness, being without sin (Hebrews 4:15) and embodying the very light in whom there is no darkness at all (1 John 1:5). Through His life, death, and resurrection, Christ demonstrated God's immense power and majesty, inspiring awe and reverent fear in all who truly encounter Him. Moreover, it is through the sacrifice of the holy Lamb of God that sinful humanity can now approach a holy God. Jesus, by taking away the sin of the world (John 1:29), bridges the chasm created by sin, making it possible for us to praise God's great and holy name without being consumed by His holiness. Indeed, the name of Jesus is exalted above every name, and at His name, every knee will bow and every tongue confess that He is Lord, to the glory of God the Father (Philippians 2:9-11). Thus, our praise of God's great and holy name is ultimately offered through and in Christ, who is the perfect revelation and means of access to the Holy One.