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Post by Admin on Jul 17, 2023 17:54:59 GMT -5
[b]VI. The justice of God is that essential property of his nature, which disposes him to render to himself, and to all his creatures, that which is right and equal.—It is evident that God is just or righteous:
1. The Scriptures expressly declare this; Ps 11:7; Ps 25:8; Ps 7:9; Ps 9:8; Ps 92:15; Ps 99:4; Ps 119:75,137; Exod 9:27; Exod 34:7; Gen 18:25; Deut 10:17; Deut 32:4; Jude 1,7; 1 Sam 3:18; 2 Chron 19:7; Job 8:3; Job 9:15; Job 34:10-12,19; Job 35:6-8; Job 36:3; Job 37:23; Jer 12:1; Isa 26:7; Dan 9:16; 2 Thess 1:6-7; 2 Tim 4:8; Heb 6:10; Acts 10:33-34; Rom 3:4,26; Rom 9:13-14.
2. The remains of equity among men proceed from, and are beloved by God, 2 Sam 22:26-28; Ps 7:9; Ps 11:7; Hos 14:9; Gen 18:23,25.
3. His infinite justice and equity appear,
1. In his giving the most righteous laws to his creatures, suited to their original abilities, and requiring the most perfect equitytowards God, their neighbours, and themselves,—insisting chiefly onthe principal points of equity; and that such as bear rule over others, should shew themselves distinguished patterns of it, Neh 9:13; Rom 7:12; Ps 119:75,137-138,142; Ps 19:8-11; Hos 14:9; Isa 26:7; Matt 23:23; Matt 22:37,39; Deut 16:18-19; 2 Sam 23:3; 2 Chron 19:6,9; Ps82.
2. In annexing to those laws proper sanctions of rewards and punishments, Ps 11:5-7; Ps 7:9-14; Ps 9:8,17; Isa 1:19-20; Isa 3:10-11; Rom 2:6-10; 2 Thess 1:6-10.
3. In rewarding men's good behaviour in the most proper time, manner, and degree, Ps 19:11; 1 Cor 15:58; Rev.14:13; 2 Tim 4:7-8. —In his rewarding the resemblances of good works performed by wicked men, 1 Kings 21:29; 2 Kings 10:30; Jon 3. —In rewarding the imperfect graces and works of his people, Rev 1:3; Rev 2:7,11,19,26-27; Rev 3:5,12,20,22; Rev 14:13; Rev 22:14; Col 3:24-25; 1 Cor 15:58; 1 Cor 9:24-25; 2 Tim 4:7-8; Matt 5:3-10. —and in largely rewarding the meritorious service of Christ as our Surety, Isa 49:5-6; Isa 53:10-12; Phil 2:7-11; Heb 2:8-10; Heb 12:2; John 17:4-5; Ps 22:27,31.
4. In bestowing all the purchased blessings of the new covenant upon the most vile, guilty, and rebellious men, onaccount of that righteousness which Christ, their Surety, performed in their stead, Rom 3:24-26; Rom 4:25; Rom 5:6-11,15-21; Rom 8:1- 4,33-34; 2 Cor 5:14-21; 1 Thess 5:9-10; Eph 1:3-8; Eph 2:1-8,14; 1 Pet 1:18-21; 1 Pet 2:24; 1 Pet 3:18; Heb 9:12,14-15; Heb 10:10,14; 1 John 1:7,9; 1 John 2:1-2; 1 John 4:9-10; Rev 1:5-6; Rev 5:9-10; 2 Tim 4:8.
5. In his seasonable, severe, and well-proportioned chastisements of his people, which, as disagreeable, are due to them for offending their gracious Father,—and as calculated to promote their sanctification and comfort, are due to them as represented by their law-fulfilling Surety, Christ, Job 36:7-10; Ps 89:30-34; Ps 99:8; Ps 94:12; Prov 3:12; Heb 12:6-11; Rev 3:19.
6. In afflicting innocent animals, only in so far as they are connected with guilty sinners. And, who knows how far their present suffering may be balanced in their future restoration into the glorious liberty of the children of God? Isa 24; Hos 4:2-3; Jer 12:4; Jer 14:5-6; Job 1:16 with Rom 8:20-23; 2 Pet 3:13.
7. In infallibly punishing national sins with national judgments in this world, as there is no opportunity of punishing societies, as such, in the future state;—and in marking their sins in their punishments,—as in the case of the old world,—Sodomites, Egyptians, Assyrians, Chaldeans, Jews, Papists, etc. Gen 6-7; Gen 19; Exod 1-14; Isa 33; Isa 37; Jer 25; Jer 46-51; Judg 1-12; 2 Kings 17; 2 Kings 25; Matt 23:32-39; Matt 24; Rev 6-20. 8. In punishing wicked men in this life, in a form, though not in a degree proportioned to their sins, and often by permitting them to fall into other sins, Job 18; Job 20; Job 27; Ps 92:7; Ps 37:20; Ps 35:26; Ps 7:10-16; Ps 58:9- 10; Ezek 18; Ps 73:18-20; Ps 31:12; Gen 4; Gen 9:25; Isa 66:4; Isa 63:17; Hos 4:13-17; 2 Thess 2:9-11; Rom 1:18-32.
9. In publicly condemning wicked angels and men, and punishing them in hell for ever, Matt 25:41,46; 2 Thess 1:8-9; Rev 14:9-11; Rev 20:10,12.
10.Especially in exacting from his only and infinitely beloved Son, as our Surety, the very same obedience and satisfaction which were due from us to his broken law,—in the very same nature which had sinned, and under the very same overwhelming curse, Matt 3:15; Luke 24:26; Isa 53; Ps 22; Ps 69; Matt 26-27; Rom 3:24-26; Rom 5:6-10; Rom 8:3,32; Isa 42:21; Heb 2:10; Heb 5:8; 2 Cor 5:21; 1 Pet 1:18-19; 1 Pet 2:24; 1 Pet 3:18; Gal 3:13; Phil 2:7-8. Such is the infinite holiness and justice of God's nature, that he cannot suffer sin to pass without adequate punishment.
1. The Scripture represents him as so infinitely holy and just, that he cannot but hate and detest sin, and mark his abhorrence of it, Exod 34:7; Hab 1:12-13; Ps 5:4-6; Ps 11:5-7; Ps 9:5; Ps 50:21; Jer 44:4; Neh 1:2-3; Prov 6:16-19; Prov 16:5; Zech 11:8;—and as a Governor and Judge, who cannot but maintain the honour of that law which sinners trample on, and do right to his innocent creatures, which are hurt by their wickedness, Isa 42:21; 2 Thess 1:6-8; Rom 1:18,32; Rom 2:2,6-10; Gen 18:25.
2. Men's consciences represent him thus holy and just; and hence accuse and torment them when they offend him, and push them to appease him by sacrifices, services, etc. Acts 28:4; Rom 1:32; Rom 2:14-15.
3. The law of God manifests this truth. Most of his moral precepts depending on his very nature and indispensible prerogative of government, must to the violations of them, have an adequate sanction annexed; as otherwise, haters and blasphemers of God would appear as much beloved by him, as the most pious and virtuous persons, contrary to Rom 2:7-10; Isa 3:10-11; Isa 1:19-20.— All the ceremonial laws manifested, that without satisfaction to God's justice, there could be no remission of sin, Heb 9:22. And, if God's nature had not required an adequate punishment, the ceremonial offerings might have made atonement for sin, contrary to Heb 10:3-4.
4. If God's holiness and justice did not necessarily require him to punish sin in an adequate manner, how could his infinite mercy and goodness admit any punishment of it, as without real necessity, all punishment is an approach towards wanton cruelty?
5. If it had not been necessary to the honourable egress of his mercy towards sinful men, how could God have so fearfully punished his holy, his only begotten, and infinitely beloved Son? Or how could there be such distinguishing love, in giving him for a propitiation for our sins,—as the Scripture represents, Luke 24:26; Rom 3:25-26; 2 Cor 5:21; Gal 3:13; Titus 2:14; Heb 2:10; 1 Pet 1:18-19; 1 Pet 2:24; 1 Pet 3:18; John 3:16; Rom 5:6-10; Rom 8:32; 1 John 4:9-10; Eph 5:2; Gal 2:20; Rev1:5. To anticipate objections, it may be observed,
1. That God's mercy and justice are not contrary perfections, though the one cannot beexercised to the dishonour of the other.
2. That the effects of God's mercy and grace, being absolutely free and gratuitous, may be restrained, if he please; but the effects of his justice being a debt due to the honour of his nature and law, or the general welfare of his creatures, cannot be justly restrained,Gen 18:25; Deut 32:4; Ps 11:5-7; Ps 119:137; Dan 9:16; 2 Thess 1:6-9; Isa 5:10.
3. Though God's sovereign will regulate the circumstances of deserved punishment, the punishment itself is necessary. Magistrates may, by their own will, regulate the time, place, and manner of executing a murderer, but cannot, without flagrant injustice to their character, their laws,or their country, dismiss him unpunished.
4. Though God may delay the full punishment of sinners,—the longer he does so, it must be the more dreadful when it comes, Rom 2:4-5; Rom 9:22; Heb 10:26-31.
5. God's substitution of his own Son to bear the punishment due to his elect, instead of proving, that he could have dispensed with it, strongly proves the contrary, Rom 3:25-26; 2 Cor 5:21; Gal 3:13-14; Heb 2:10; Luke 24:26.[/font][/b]
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Post by martinmarprelate on Jul 18, 2023 6:45:47 GMT -5
Excellent post, Admin! On another forum, in an attempt to deny the truth of the Doctrine of Penal Substitution, someone has claimed that the crucifixion was unjust. Now since it was God who instigated the crucifixion (Isaiah 53:10; Acts 4:27-28; Romans 3:25), it cannot, in itself, be an unrighteous act. Certainly, Herod, Pilate and the Jewish leaders had evil in their hearts, but they were participating in the most wonderful and righteous event in history. "As for you, you meant evil against me, but God meant it for good, in order to bring it about as it is this day, to save many people alive" (Genesis 50:20).
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Post by Admin on Jul 18, 2023 10:30:30 GMT -5
Excellent post, Admin! On another forum, in an attempt to deny the truth of the Doctrine of Penal Substitution, someone has claimed that the crucifixion was unjust. Now since it was God who instigated the crucifixion (Isaiah 53:10; Acts 4:27-28; Romans 3:25), it cannot, in itself, be an unrighteous act. Certainly, Herod, Pilate and the Jewish leaders had evil in their hearts, but they were participating in the most wonderful and righteous event in history. "As for you, you meant evil against me, but God meant it for good, in order to bring it about as it is this day, to save many people alive" (Genesis 50:20). I have watched you stand against those errors. They lied about me and would not let me speak freely there. lol. That is why this site exists! I notice none of them come here, because they cannot control the narrative. Truth delights to be investigated. I have offered several non-cals an opportunity to participate here. Only one has tried. I think many sneak over to read and learn, as "guests". It is all good, it is God's truth. I like the freedom to attempt to be faithful to scripture. I do not need -to be contentious for no reason or to "win" as many accuse in such interactions. The fact that people question Penal Substitutionary Atonement is a sad indication of how theology has fallen off. A lying moderator who has to control a message board by lying and inventing posts people did not make, and go on and on about his Ascended master views and errors will not stand. That board is dying because they chase away solid posters. In the past 5 years several pastors have fled out of that place and it is a theological wasteland now. My other site which was a parody of it was taken down, because it had many of the lying posts on it. We just have to shake the dust off our feet and look for those who want to learn.
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Post by Admin on Oct 27, 2023 15:57:18 GMT -5
J.P> BoyceCHAPTER XI JUSTICE OF GOD
BY justice is meant that rectitude of character which leads to the treatment of others in strict accordance with their deserts. The justice of God differs in no respect from this attribute as seen among his rational creatures; except that his justice must be perfect while theirs is imperfect, and his must be impartial, while theirs is partial. These differences, however, exist in the exercise of justice, and not in the thing itself. They arise from the limited knowledge, reason, and perception of right and wrong among men, and from the extent to which they naturally yield to their prejudices and passions. In the all perfect being, however, justice has none of these deficiencies, and must be exercised according to its strictest nature, and in every conceivable form of perfection. To all, therefore, he must deal out the most absolute justice, whatever they deserve, only what they deserve, and the full measure of their deserts. Inasmuch as the justice of God may be considered as it exists in himself, or as it is manifested towards his creatures, a distinction has been made in it as viewed in these aspects, into the absolute and relative justice of God. By absolute justice is meant that rectitude of the divine nature, in consequence of which God is infinitely righteous in himself. This rectitude is essential to him, and existed before there was a creation in which to exhibit it. By the relative justice of God is meant that justice, as exhibited towards, and exercised upon, his creatures in the dispensation of the universe. It is seen in the nature of the laws he gives, in his impartiality in dealing with those subjected to them, and in his maintenance of right and virtue, by the threats and promises he attaches to them, and his punishment of those who violate them. To this form of justice is often applied the name of rectoral justice, inasmuch as it is justice exercised by a ruler, in the form of government, and by means of laws. There is a form of justice, known among men as commutative justice, which consists in giving to each one his due in the barter and exchange of commerce, or in any other of the mutual relations of life. As it is based upon the ground of mutual obligation, and, therefore, is not suited to a being entirely independent of others, it cannot properly be ascribed to God. The blessings given in consequence of his promises to man, are not matters of obligation, but of grace. The only aspect, in which this could be connected with God, would be as between the Father and the Son, in conferring upon his people those blessings which the Son had purchased through his sufferings. It is in this sense that the Scripture says, that God is "faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness." 1 John 1:9. In the administration of the affairs of his creatures, God exercises distributive justice. By this is meant, the rewarding and punishing his subjects, according to the sanctions of his law. His justice is here evinced in the maintenance of punishment, if the law be broken, but not in the bestowment of rewards, since these are given graciously as further inducements to duty. While, therefore, God gives all the rewards promised, they are given because promised, and not because due. These punishments further show forth the justice of God as they are impartially inflicted. The ground upon which the offenders against God's law are punished, is not simply the fact that a law of God has been broken, but, that, in the breaking of that law, essential right has been violated and wrong committed. It would be sufficient to authorize punishment, that the law of the ruler is broken. Still it might appear that the will of the ruler might remit a punishment due to a mere violation of his will. But the law of God is based upon the immutable distinctions between right and wrong, and sin and holiness, as they exist in the nature of God. Its violation, therefore, is sin. It is a destruction of the right. Hence, that which impels God to punish, is not his rectoral character, but his holy nature. It is when justice isregarded in this respect, that it is called punitive or vindicatory. But punitive justice is not admitted by all, nor that God punishes sin in any other respect, than as a violation of his will; nay, it is even disputed whether he even punishes the violations of his will. Three questions, therefore, arise here.
1. Does God punish the violations of his law?
2. Does he punish them, because they are mere violations, or because they are sin?
3. Is this done because of anything essential in his nature, or because it is expedient for governmental or other purposes? Upon these questions there have been several opinions expressed.
1. The Universalists and some of the Socinians deny that God punishes even the violations of his law. They regard the precepts of morality and duty set forth in his word as merely intended to guide us in this life. When this life is ended, there may be no dealing with man for such violation. They are only for a temporary purpose, and having accomplished that purpose, will have no further effect. God looks now only to the good of his creatures, and if the same method of dealing be extended beyond this life, it will be only for a time, and only for the good of those who suffer. According to this, these are not punishments, but chastisements, and God is moved by goodness and not by justice.
2. A second theory is, that the laws given by God are merely exponents of his will; that the ground upon which he commands is simply his sovereignty; that, looking at the universe as a world to be created and to be occupied by his moral creatures, he selected such a system of laws as seemed to him best to secure the welfare of those creatures, and that these laws while seeking the happiness, not of the individuals, but of the mass, are such as are really best fitted to that end; and that the justice of God is seen in so administering these laws, by rewarding those who obey, and punishing those who disobey, as to maintain his government, and thus secure the welfare of the whole. God punishes sin, therefore, under this system, but he punishes it, not because of its heinous nature, but because it is best that men should not sin, and thus the best interest of all is secured by preventing by punishment the commission of sin. The end he has in view, therefore, is rather to furnish a spectacle which shall restrain sin, than to perform an act demanded by the inherent nature of sin. It is his rectoral justice, therefore, rather than his vindicatory justice, that is thus shown. This theory embraces four points.
(1.) God punishes offences or sins.
(2.) The object is thus the better to secure the welfare of his moral creatures.
(3.) The laws of his government are based entirely upon his mere will.
(4.) Consequently he punishes sin, not because of its inherent desert, but because the general happiness of his creatures, and not his own holiness demands it.
3. The third theory is different in all respects, except the first of these points.
(1.) It agrees, that God punishes sin.
(2.) But it makes his object the maintenance of the right.
(3.) His laws and actions are based upon the immutable principles of right.
(4.) He punishes sin, because, from its nature, it demands punishment from him.
The great difficulty in attaining a correct result in this matter, is that whatever might have been the origin of these laws, they would have been the same. Hence, no conclusion can be drawn from the nature of the laws themselves. It is manifest, that God, in the establishment of the government of the world for any purpose, will not give to it laws contrary to his nature. It does not follow, however, that because the same effect may be produced by either of these causes, it is, therefore, unimportant to which of them it is assigned. There may be, and in the present case it is believed that there are important reasons, why only one cause should be assigned, and that it should be ascertained to exist in the nature of God. Matters of great moment, in connection with the atonement especially, but also with other parts of the plan of salvation, demand the true answer. But this fact is not to be allowed to warp our judgement or lead us away from the truth. It is only mentioned to show the importance of the subject now under consideration. As to the first of these theories, it need only be said, that the objections to it are partly involved in those to the second and that those peculiar to it, are too plain to need presentation here. They will more properly be considered in connection with the subject of future punishment. As to the second, it may be objected:
(1.) "That it makes happiness, and not holiness and virtue, the great end of God. The dictates of nature teach us all plainly, that happiness does not occupy this place." Dr. Charles Hodge: manuscript lecture.
(2.) "It destroys the essential difference between right and wrong, which conscience teaches us." Dr. Charles Hodge: manuscript lecture.
(3.) It supposes, that God might have made a world, in which precisely opposite moral laws might have prevailed by his command; and that thus it would be his duty, in this world to reward, in that world to punish, his creatures for the same action.
(4.) It is opposed to the relation of the true will of God to his nature.
It ascribes the laws of God to that will. It recognizes those laws as flowing from it alone. They are as God pleased. Now, it is not denied that they come from the free will of God, and are such as please him. But they have a higher basis even than his will. That will is influenced by his nature, and is its exponent. Now, whether that nature is itself the basis of good and right, or whether good and right considered as distinct from it in the nature of things simply accord perfectly with that nature, the result is the same; the will is influenced by the nature to establish the moral laws for the government of his creatures according to the immutable principles of right and wrong.
(5.) This theory is also opposed to the independence of God, who is thus forced to punish sin, not by any law of his own nature, which would still maintain that independence, but from a regard to the government of his creatures, which could not be otherwise maintained. (Altered from Dr. A. A. Hodge's Outlines.)
(6.) The instinctive sense of justice in man testifies to the ill desert of sin. This is the universal testimony of conscience. But conscience speaks for God, and, therefore, testifies to the fact that, independent of the evil to society, the wrong-doer deserves punishment proportioned to his offence.
(7.) Dr. A. A. Hodge, in his Outlines, thus argues this from the love of holiness and hatred of sin in God: "If the reason for God's punishing was founded only in God's arbitrary will, then he could not be said to hate sin, but only to love his own will, or, if his reason for punishing sin rested upon governmental considerations, then he could not be strictly said to hate sin, but only its consequences." But both conscience and Scripture teach that God does hate sin, and love holiness. Leaving these considerations as to the second theory, with the statement of these objections, we proceed to establish the third theory by the teachings of Scripture. It will be seen that the Scriptures represent God as a just God, thus ascribing that character to him; that they do it in such a way as shows that his justice is not simply in his will, but is a part of his nature; that they challenge denial of the position that the acts of God are in accordance with right and justice, and that not of his sovereignty, but because of the absolute justice of his nature; that they present him as actually claiming vindicatory or avenging justice, speaking of his justice as hatred of sin, and not as a desire to maintain government; nay, that they are constantly showing us instance after instance in which God has exercised that avenging justice, commencing with the ejection of Adam from Paradise, and culminating in its highest and most signal example in the sacrificial work of Christ. It is remarkable that all of this can be established from the Scriptures in Favour of vindicatory justice, and not a passage can be given in proof that God is only active for the maintenance of his government, or the mere happiness of his creatures. Indeed, in the Scriptures everywhere, it is God's glory and dishonor, his holiness and sin, his love and his justice, that are placed in fearful contrast.
1. Passages in which God is spoken of as having a just character, and in which this is held forth as an excellence in him. How can these be accounted for, if justice and will are the same, or even if justice is no more than the administration of human affairs according to his plan? While this is done there are no passages in which he asserts his power, or choice, or justice in changing the essential laws laid down for our rule. Deut. 32:4; Job 8:3; 34:10–12; 36:2, 3; Ps. 9:4; 11:7; 33:4, 5; 71:19; 89:14; 92:15; 97:2; 99:4; 119:137, 138; Zeph. 3:5; Rom.2:2.
2. Passages in which God's claim to this character is vindicated by asserting his justice and his impartiality toward all men. Gen. 18:16–33; Deut. 10:17; Job 37:24; Eccl. 3:17; 12:14; Ezek. 18:29; Acts 10:34, 35; 17:31; Rom. 2:3–6, 11; 14:12; Gal. 2:6; Eph. 6:8; Col. 3:25; 1 Pet. 1:17; Jude 15.
3. In those passages in which God's justice is spoken of, it is never based upon his will, nor his economy, but, (a) Judgement is always based upon his righteousness. Ps. 9:8;50:4, 6; 96:10, 13; 98:9. (b) His economy among the Jews is commended, not because of its setting forth his will, but because of its justice or righteousness. Deut. 4:8; Ps. 19:7–9; Ps. 119:138.
4. Passages in which God speaks of his justice as being a hatred of sin. Ps. 5:4, 5; Hab. 1:13.
5. Passages in which God is spoken of as a jealous God, exercising avenging justice. Ex. 20:5; Deut. 32:34, 35, 39, 41–43; Ps. 94:1, 2; Is. 34:8; 66:6; Heb. 10:26–31.
6. Passages in which the dealings of God with his enemies are spoken of, in connection with such words as anger, wrath, fury, &c. Num. 12:9; Deut. 32:22; Judges 10:7; 2 Sam. 22:8; Job 19:11; Ps. 2:5; 7:11; 21:9; 90:11; Is. 28:21; 30:30; Jer. 30:24; Lam. 2:3; 3:43; Ezek. 5:13; 38:18; Hos. 12:14; Nahum 1:6.
7. Passages in which angels are spoken of as ministers of such vengeance. These are not introduced as proof of the justice of God, but simply as parts of transactions, by which that justice is manifested. Num. 22:22–31; 2 Sam. 24:16; 1 Chron. 21:14–16, 27; Ps. 35:5, 6; Rev. 7:1–3; 9:15; 15:1; 16:17.
8. The instances given of the actual exercise of God's wrath are associated, not merely with the idea of producing effect in his moral government, nor with the exercise of his mere will, but as results produced by his emotions against sin, or, in other words, his avenging justice. Some of these are (1.) The fallen angels, (2.) our first parents, (3.) Sodom and Gomorrah, (4.) the flood, (5.) the plagues of Egypt, (6.) the punishments of the children of Israel in the wilderness, (7.) the captivity of the Jews, (8.) God's punishment of heathen nations, because of their wicked instrumentality in the exercise of his wrath against the delinquent Israelites, (9.) the threatened eternal punishment of the wicked.
9. Passages which point out something in the work of Christ as essential before God could pardon sin. Matt. 26:39; Rom. 3:26; 2Cor. 5:21.
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Post by martinmarprelate on Nov 29, 2023 10:00:21 GMT -5
Is God Intrinsically Righteous?
Psalms 99:4. ‘The King’s strength also loves justice; You have established equity; You have executed justice and righteousness in Jacob.’
Based on notes taken at the FIEC [fiec.org.uk] Leaders' Conference, 2023
The question is: justice is clearly an attribute of God, but does He have to be just? Is it intrinsic to His nature?
The question weighed on the minds of theologians down the centuries. For many, the issue bore on the freedom of God. Psalms 115:3. ‘But our God is in heaven. He does whatever He pleases.’ Athanasius, Augustine and Thomas Aquinas all took the view that while God is undoubtedly righteous, He is so purely because He chooses to be. Even after the Reformation, Calvin wrote in his commentary on John 15:13, ‘God could have redeemed us with a word or a wish, save that another way seemed best for our sakes: That by not sparing His own and only-begotten Son, He might testify in His person how much He cares for our salvation. And those hearts must be harder than iron or stone which are not softened by the incomparable sweetness of the divine love.’
The Westminster Confession, whilst it does speak of God as being, ‘infinite in being and perfection’ and of His ‘most righteous will’ (WCF 2:1), does not address God’s intrinsic justice. Indeed, some members of the Westminster Assembly, such as Twisse and Rutherford, opposed the idea. The 1689 Confession adds to the WCF that God’s ‘Essence cannot be comprehended by any but Himself.’
In 1647, in his first major work, The Death of Death in the Death of Christ, John Owen agreed with Calvin, ‘The foundation of this whole assertion seems to me to be false and erroneous, namely, that God could not have mercy on mankind unless satisfaction were made by His Son … to assert positively that absolutely and antecedently to His constitution He could not have done it, is to me an unwritten tradition, the Scripture affirming no such thing, neither can it be gathered from thence by any good consequence.’ He went on to argue that for God, the cross was ‘suitable but unnecessary.’
There seem to be two main reasons that brought the young Owen to this conclusion: firstly, the issue of God’s freedom; a Pelagian view based on Psalms 115:3, quoted above, and secondly, the view that we can know God’s legislative and distributive justice, but not His intrinsic character or ‘existential justice.’
However, it did not take long for Owen to change his mind. In 1652, he wrote his Dissertation on Divine Justice, in which he wrote, ‘The justice of God, absolutely considered, is the universal rectitude and perfection of the divine nature; for such is the divine nature antecedent to all acts of His will and suppositions of objects towards which it might operate.’ He went on to argue that while God has no constraint as God to save anyone, and has freedom in the mode, timing and degree of punishment, without satisfaction He cannot pardon sin consistently with His nature, justice and truth. Hence the cross.
The evidence that Owen gave for his change of mind were fivefold: firstly, God’s ‘great detestation and immortal hatred of sin' – Habakkuk 1:13; Psalms 5:4-5; secondly, that God is portrayed as the righteous Judge – Genesis 18:23-25; Psalms 7:11; Romans 3:5-6; Acts 17:31; thirdly, that God’s punishment of sin flows from His nature – Revelation 6:15-17; fourthly, conscience and providence, as portrayed in Scripture and human experience, and fifthly, and most importantly, the revelation of the cross – ‘There are some attributes of His nature the knowledge of which could not reach the ears of sinners but by Christ; such as His love to His peculiar people, His sparing mercy, His free and saving grace, even the others, which He hath made known to us in some measure by the ways and means above mentioned, we could have no clear or saving knowledge of unless in and through this same Christ’ (c.f. Luke 23:41-44).
The first of these reasons – God’s detestation of Sin - is a theme pursued by other Puritans, notably Ralph Venning in his book, Sin, Plague of Plagues, and by John Bunyan who wrote, ‘Sin is the dare of God’s justice, the rape of His mercy, the jeer of His patience, the slight of His power, the contempt of His love ….. It is the fist that strikes the face of Christ (c.f. Luke 22:63-65).
So why did Owen change his mind? Partly it came from his defence of Penal Substitution against the Socinians who denied it. But also it was his further engagement with Scripture that gave him the confidence that God can be known, a theme which he pursued for the rest of his life. In teaching that God cannot simply forgive sins without a satisfaction, we are not limiting His freedom; we are simply acknowledging His nature. He is the yardstick of justice. All His attributes are essential rather than accidental; that is, His love, His wisdom, His justice, His wrath are all part of His nature. His love is just and wise; His wisdom is just and loving; His wrath is just and wise, and indeed, loving towards His people, so that He is, one the one hand, ‘…… By no means clearing the guilty’ (Exodus 34:7), yet at the same time, He ‘Devises means so that His banished ones are not expelled from Him’ (2 Samuel 14:14). These means are Penal Substitution. “Learn ye, my friends, to look upon God as being as severe in His justice as if He were not loving, and yet as loving as if He were not severe. His love does not diminish His justice nor does His justice, in the least degree, make warfare upon His love. The two are sweetly linked together in the atonement of Christ” (C.H. Spurgeon).
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Post by Admin on Nov 29, 2023 11:05:42 GMT -5
Video for Psalm 99: Psalm 99 – The Holy God, Present and Revealed
This psalm, without title in the Hebrew text, is a triple proclamation of God’s holiness, as Isaiah would later do (Isaiah 6:3).
“Here, after the carefree delight of Psalm 98, we recollect how exalted and holy he is, and how profound is the reverence we owe him.” (Derek Kidner)
A. The holy presence of God. 1. (1) God is present in His sanctuary. The LORD reigns; Let the peoples tremble! He dwells between the cherubim; Let the earth be moved!
a. The LORD reigns: For the third time, a psalm begins with this phrase (see also Psalm 93:1 and 97:1). Psalm 99 speaks of God’s presence (He dwells between the cherubim), but in His presence He reigns. God isn’t simply there; He is a reigning king.
b. Let the peoples tremble: In the presence of a sovereign God, it is appropriate to tremble. Even the earth can be moved at His presence – much more so should the peoples be moved.
i. “Saints quiver with devout emotion, and sinners quiver with terror when the rule of Jehovah is fully perceived and felt.” (Spurgeon)
ii. “Men of the world ridiculed ‘the Quakers’ for trembling when under the power of the Holy Spirit; had they been able to discern the majesty of the Eternal they would have quaked also.” (Spurgeon)
c. He dwells between the cherubim: God is enthroned in His sanctuary. It is difficult to say whether the psalmist had in mind the heavenly sanctuary of God or the earthly representation of it (the tabernacle or temple); both are true and either one fits.
i. “His living throne of cherubim – not the weaponless cupids of religious art but the mighty beings whose forms summed up for Ezekiel the whole kingdom of earthly creatures – this living throne is a flying chariot, fiery with judgment and salvation.” (Kidner)
2. (2-3) God is present in Zion. The LORD is great in Zion, And He is high above all the peoples. Let them praise Your great and awesome name— He is holy.
a. The LORD is great in Zion: God is present in heaven and in all the earth, but He has special regard for Zion, the city of Jerusalem. In that city set in the hills, He is high above the peoples.
i. The LORD is great in Zion: “In the Hebrew text the words lie in this order, The Lord in Zion…is great.” (Poole)
b. Let them praise Your great and awesome name: God rightfully receives praise because of His greatness and because He is holy.
i. He is holy: Holiness, at its root, has the idea of apartness. It describes someone, or something, which is set apart from other people or things. An object can be holy if it is set apart for sacred service. A person is holy if he is are set apart for God’s will and purpose.
ii. “Holy is a word to emphasize the distance between God and man: not only morally, as between the pure and the polluted, but in the realm of being, between the eternal and the creaturely.” (Kidner)
iii. God Himself is set apart in many senses. He is set apart from creation, in that the Lord God is not a creature, and He exists outside of all creation. If all creation were to dissolve, the Lord God would remain. He is set apart from humanity, in that His nature or essence is Divine, not human. God is not a super-man or the ultimate man. God is not merely smarter than any man, stronger than any man, older than any man, or better than any man. You can’t measure God on man’s chart at all. He is Divine, and we are human.
iv. God’s holiness is a part of everything He is and does. God’s power is a holy power. God’s love is a holy love. God’s wisdom is a holy wisdom. Holiness is not an aspect of God’s personality; it is the essence of His entire Being.
v. “While the word itself signifies simply separateness, and was used with reference to other gods by other peoples, it acquired a new significance in this Divine revelation…. God was revealed as separated from everything unjust, untrue, evil, in His character, and therefore in all His dealings with men, whether in the giving of law, or in the activities of government.” (Morgan)
vi. He is holy: “As this not only ends this verse but the fifth also, and in effect the ninth, it seems to be a [kind] of chorus which was sung in a very solemn manner at the conclusion of each of these parts. His holiness – the immaculate purity of his nature, was the reason why he should be exalted, praised, and worshipped.” (Clarke)
B. The holy strength of God. 1. (4) The strong righteousness of God. The King’s strength also loves justice; You have established equity; You have executed justice and righteousness in Jacob.
a. The King’s strength also loves justice: God’s great strength and sovereignty could, in theory, be used for evil. Yet Yahweh the King loves justice and has established equity.
i. “He is no arbitrary ruler. His reign is for the furtherance of justice.” (Maclaren)
ii. “God abuseth not his kingly power to tyranny, but joineth it with his justice and uprightness. Regiment without righteousness is but robbery with authority.” (Trapp)
b. You have executed justice: With God, justice and equity are not mere slogans or promises. He has executed justice among His people and in the world and will continue to do so.
i. “Most kingdoms have an establishment of some kind, and generally it is inequitable; here we have an establishment which is equity itself. The Lord our God demolishes every system of injustice, and right alone is made to stand.” (Spurgeon)
ii. “That king-craft which delights in cunning, favouritism, and brute force is as opposite to the divine kingship as darkness to light. The palace of Jehovah is no robber’s fortress nor despot’s castle, built on dungeons, with stones carved by slaves, and cemented with the blood of toiling serfs.” (Spurgeon)
2. (5) The proper response to His holy strength. Exalt the LORD our God, And worship at His footstool— He is holy.
a. Exalt the LORD our God: Understanding the power, holiness, and goodness of God should lead us to exalt Him and to humbly worship Him.
b. Worship at His footstool: Most commentators regard this as the ark of the covenant, connected to their understanding of between the cherubim in Psalm 99:1. The ark of the covenant is called His footstool (1 Chronicles 28:2), but so are Jerusalem (Lamentations 2:1) and the earth as a whole (Isaiah 66:1, Matthew 5:35, Acts 7:49).
i. “The object of the exaltation and ‘worship at his footstool’ is to submit oneself to his sovereignty and to respond properly to his holy presence.” (VanGemeren)
c. He is holy: The statement from Psalm 99:3 is repeated for emphasis. God is holy in all He is and all He does.
i. “The Bible calls God holy more than anything else, more than sovereign, more than just, more than merciful or loving. In fact ‘holy’ is the only epithet of God that is repeated three times for emphasis, like this: ‘Holy, holy, holy’ (Isa. 6:3; Rev. 4:8).” (Boice)
ii. “Holiness is the harmony of all the virtues. The Lord has not one glorious attribute alone, or in excess, but all glories are in him as a whole; this is the crown of his honour and the honour of his crown. His power is not his choicest jewel, nor his sovereignty, but his holiness.” (Spurgeon)
C. The holy revelation of God. 1. (6-7) God revealed to His priests. Moses and Aaron were among His priests, And Samuel was among those who called upon His name; They called upon the LORD, and He answered them. He spoke to them in the cloudy pillar; They kept His testimonies and the ordinance He gave them.
a. Moses and Aaron were among His priests: The psalmist listed three notable priests in the history of Israel – Moses, Aaron, and Samuel. These were ones who prayed (called upon His name) and God revealed Himself (He answered them).
i. “To encourage the faithful in the worship of God, the examples of Moses, Aaron, and Samuel are [cited as evidence], men of like infirmities with ourselves, whose prayers were heard, both for themselves and others.” (Horne)
ii. “Priestly functions were exercised by Moses, as in sprinkling the blood of the covenant, [Exodus 24:1-18] and in the ceremonial connected with the consecration of Aaron and his sons, [Leviticus 8:1-36] as well as at the first celebration of worship in the Tabernacle [Exodus 40:18-33].” (Maclaren)
iii. Priests: “The noun is a participial form from the verb ‘serve’ and is here loosely used for ‘servants’ or ‘intercessors.’ Moses, Aaron, and Samuel interceded on Israel’s behalf.” (VanGemeren)
iv. Among those who called upon His name: “Evidently those that call upon the name of God compose a separate class…. It is a high honor to be included among them that call upon His name. If you cannot find your place in any other class, perhaps it is here.” (Meyer)
b. He spoke to them in the cloudy pillar: The pillar of cloud was the physical representation of God’s presence with Israel in the wilderness. God spoke to Moses from that cloudy pillar (Exodus 33:9).
c. They kept His testimonies: The psalmist noted the general obedience of Moses, Aaron, and Samuel.
2. (8-9) God revealed in forgiveness and holiness. You answered them, O LORD our God; You were to them God-Who-Forgives, Though You took vengeance on their deeds. Exalt the LORD our God, And worship at His holy hill; For the LORD our God is holy.
a. You were to them God-Who-Forgives: God answered these men (and others) who sought Him. He revealed Himself to them as the God-Who-Forgives. Significantly, even these men of whom it was said, they kept His testimonies (Psalm 99:7) need this revelation of the God-Who-Forgives.
b. Though You took vengeance on their deeds: It isn’t clear if the ones referred to here are the priests mentioned in Psalm 99:6 (Moses, Aaron, and Samuel) or if it is referring to the people they prayed for (Israel as a whole). Most commentators regard their deeds as referring to Israel’s deeds, but it is also true that Moses, Aaron, and Samuel were each disciplined by God in some way.
i. “God spared them, but showed his displeasure at their misdoings. He chastised, but did not consume them. This is amply proved in the history of this people.” (Clarke)
ii. “Through all the history of His people He has been faithful, both in forgiveness and in vengeance, and that because He is holy. Therein is the reason for worship. Herein also is the reason for trembling.” (Morgan)
c. Exalt the LORD our God: Once more the reader is compelled to exalt God, to worship Him, and to recognize God’s holiness.
d. For the LORD our God is holy: For the emphatic third time, God’s holiness is proclaimed. Later, in heavenly visions, the Prophet Isaiah (Isaiah 6:3) and the Apostle John (Revelation 4:8) would hear this three-time declaration of holiness combined into a single sentence.
i. “This is the supreme reason for confidence in Him, and so the supreme inspiration of worship.” (Morgan)
(c) 2020 The Enduring Word Bible Commentary by David Guzik – ewm@enduringword.com
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Post by Admin on Nov 29, 2023 11:07:35 GMT -5
found this; Sermon: Great Is the Lord, Psalm 99 Posted on October 3, 2014 God, Holiness, Psalms, Sermon, The Scheme of Redemption Attributes of God, Psalm 99, The Lord, The Lord Reigns Comments: 0 Psalm 99 Images
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Great Is the Lord
Let me show you why the Lord is great
Psalm 99
Don Ruhl • Savage Street, Grants Pass, Oregon • September 28, In the year of our Lord, 2014
Song Leader and Song Suggestions: Larry Amberg – “Holy, Holy, Holy” (238)
Prelude:
The Lord is our everything. Psalm 90 – The Lord is our dwelling place. Psalm 91 – The Lord is our shade. Psalm 92 – The Lord is worthy of our thanksgiving. Psalm 93 – The Lord reigns. Psalm 94 – The Lord shines forth. Psalm 95 – The Lord is the Rock of our salvation. Psalm 96 – The Lord is above all gods. Psalm 97 – The Lord reigns. Psalm 98 – The Lord does marvelous things. Psalm 99 continues the theme of declaring wonderful things about the Lord. Persuasion:
Psalm 99.1–2 – The Lord Reigns
1 The Lord reigns; Let the peoples tremble! He dwells between the cherubim; Let the earth be moved! 2 The Lord is great in Zion, And He is high above all the peoples. Great is the Lord because He reigns! Therefore, let the peoples tremble. Why would they tremble? Should they not rejoice? The psalmist did not say, “people,” which would mean Israel, but “peoples,” meaning the rest of the world. They should fear greatly the Lord. He created them, even as He did Israel. The Lord reigns over each of us. Let us tremble with fear at the thought of contradicting Him. Let us tremble with excitement that He is the One ruling. Great is the Lord because He dwells between the cherubim! Therefore, let the Earth be moved. Regardless of what the peoples do, the Lord continues to dwell between the cherubim. That being so, let the Earth shake, let the Earth quake! Great is the Lord in Zion. What was ancient Zion to the great cities of the world back then? She was nothing, except that the Lord choose to dwell there. Therefore, it changed the world more than any other location on Earth. From there, the Lord used twelve men to change the world forever. And here we are today! Great is the Lord because He is high above all the peoples. Of all the places and peoples of the Earth, He chose Zion, and because of what He has done there over the centuries, we see that He is high above all the peoples of the Earth. He is high above all nations. He is high above the United States of America. Therefore, as Americans, we should submit to Him! As members of the church, let us recognize His exalted status. Listen to this magnificent declaration of Paul in Ephesians 1. This will show you that the Lord is above all, and He is above all through the church, the heavenly and true Zion. Everything is for the church,
20 [God raised Jesus] from the dead and seated Him at His right hand in the heavenly places, 21 far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come. 22 And He put all things under His feet, and gave Him to be head over all things to the church, 23 which is His body, the fullness of Him who fills all in all (Eph 1.20–23). Psalm 99.3 – The Lord Is Holy #1
3 Let them praise Your great and awesome name— He is holy. Do you know the great and awesome name of the Lord? He is Yahweh. He is Jehovah. He is Jesus of Nazareth in human form. When He walked the Earth, people sensed His holiness, such as when Peter failed to believe Jesus,
8 When Simon Peter saw it, he fell down at Jesus’ knees, saying, “Depart from me, for I am a sinful man, O Lord!” (Luke 5.8). John declared so plainly,
5 This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all (1Jo 1.5). Can you say that there is no darkness in you at all? If the Lord has forgiven you, does that not imply that you have had darkness in you? Yet, He has always been light, He has always been holy. Great is the Lord: He has a great and awesome name. Great is the Lord: He is holy. Psalm 99.4 – The Lord Loves Justice
4 The King’s strength also loves justice; You have established equity; You have executed justice and righteousness in Jacob. Who can declare the strength of the King of kings? He created the heavens and the Earth with His mere spoken word! With that same strength, He loves justice, something that we can do. With His strength He does not rule in wickedness. With His awesome strength He does not pervert justice. No, His strength loves justice, so that He does the just thing, and He loves it when we do justly. Great is the Lord because He loves justice. He has established equity. He has executed justice and righteousness in Jacob. Look at the history of Israel. Look at the history of the world. Look at the history of America. Look at the history of the church. If the Lord did not love justice, equity (fairness), and righteousness, our nation, and more importantly, the church would not be here right now, because through the centuries the enemies of the Lord have tried repeatedly to destroy everything He loves. Currently, the Freedom From Religion Foundation, and other misguided people falsely interpret the Constitution to silence the Lord. It will not work. He reigns. They do not. Psalm 99.5 – The Lord Is Holy #2
5 Exalt the Lord our God, And worship at His footstool— He is holy. What shall we say and do about the Lord’s reign, His holiness, and His love of justice? First, exalt Him. Second, worship at His footstool. For a second time we hear great is the Lord because He is holy. Psalm 99.6–8 – The Lord Answers Prayer
6 Moses and Aaron were among His priests, And Samuel was among those who called upon His name; They called upon the Lord, and He answered them. 7 He spoke to them in the cloudy pillar; They kept His testimonies and the ordinance He gave them. 8 You answered them, O Lord our God; You were to them God-who-forgives, Though You took vengeance on their deeds. Moses and Aaron were among the priests of the holy Lord God. Include Samuel in that magnificent group. What did Moses, Aaron, and Samuel do? They called upon the Lord. We are classed with these men, because everyone one of us Christians are priests. Jesus is our High Priest. We are His priests. When they called upon the Lord, He answered them. He answered them in the cloudy pillar. However, they kept His testimonies and the ordinance that He gave them. They wanted something from Him, and He gave it because they gave Him what He wanted. The Lord our God answered them, because He was to them, “God-who-forgives.” Yes, He took vengeance on the children of Israel, but he also forgave them repeatedly because Moses and Aaron, and Samuel, called upon Him. The Lord our God also answers our prayers from His cloudy throne, encircled with fire, lightning, thunder, and all the angels. He silences heaven to hear our prayers. Revelation 8 shows heaven quiet when the Lord’s people pray to Him,
1 When He opened the seventh seal, there was silence in heaven for about half an hour. 2 And I saw the seven angels who stand before God, and to them were given seven trumpets. 3 Then another angel, having a golden censer, came and stood at the altar. He was given much incense, that he should offer it with the prayers of all the saints upon the golden altar which was before the throne. 4 And the smoke of the incense, with the prayers of the saints, ascended before God from the angel’s hand. 5 Then the angel took the censer, filled it with fire from the altar, and threw it to the earth. And there were noises, thunderings, lightnings, and an earthquake (Rev 8.1–5). Psalm 99.9 – The Lord Is Holy #3
9 Exalt the Lord our God, And worship at His holy hill; For the Lord our God is holy. What can you say after what we have seen in the first eight verses? Yes, exalt the Lord our God! Yes, the psalmist already said in verse 3, to praise the Lord’s great and awesome name. Yes, the psalmist already said in verse 5, to exalt the Lord our God, and to worship at His footstool. However, three times the psalmist declared the holiness of the Lord, therefore, three times the psalmist exhorted us to exalt the Lord. How can we not after what we have seen in these nine verses? Verse 9 is what we will be doing in heaven. If you do not like it now, you will not like it then. If you want to do it then, start practicing now. Exhortation:
Look at the Lord according to Psalm 99: He reigns. He dwells between the cherubim. He is great. He is high above all people. He is holy. He loves justice. He establishes equity. He executes justice and righteousness. He is holy. He answers prayer. He forgives. He takes vengeance. He is holy. What should we do? We tremble before Him. We quake in His presence. We praise His great and awesome name. We exalt Him. We worship Him. We pray to Him. We obey Him. We exalt Him. We worship Him. Three times Psalm 99 declared the holiness of the Lord. Isaiah 6 records the seraphim declaring the holiness of the Lord three times,
3 And one cried to another and said: “Holy, holy, holy is the Lord of hosts; The whole earth is full of His glory!” (Isa 6.3)
Revelation 4 records the four living creatures declaring the holiness of the Lord three times,
8 The four living creatures, each having six wings, were full of eyes around and within. And they do not rest day or night, saying: “Holy, holy, holy, Lord God Almighty, Who was and is and is to come!” (Rev 4.8)
Seven times the psalmist referred to the Lord, not just Lord, lower case, but Lord, upper case, representing God’s name in the Hebrew. We have three verses in Psalm 99, verses 6–8, devoted to showing that the Lord answers prayer and that the Lord forgives, although if we do not repent, Psalm 99 teaches that He takes vengeance. Sin hinders our prayers. Listen to Isaiah 59,
1 Behold, the Lord’s hand is not shortened, That it cannot save; Nor His ear heavy, That it cannot hear. 2 But your iniquities have separated you from your God; And your sins have hidden His face from you, So that He will not hear. 3 For your hands are defiled with blood, And your fingers with iniquity; Your lips have spoken lies, Your tongue has muttered perversity. (Isa 59.1–3) Have you hurt anyone with your hands? Have your fingers done anything they should not have done? Have your lips spoken lies? Has your tongue muttered perversity? If you answer yes to any of those questions, did you repent of the sin and receive the Lord’s forgiveness? If not, your sin separates you from God. He will not answer your prayers and you are lost. However, Jesus died to remove the wedge of sin, driven between you and God. Sin has to be destroyed. What you see on the cross of Jesus is God destroying sin. He made it possible for the wedge of sin, that cuts you off from fellowship with God, to be removed. That is what He wants. Is that what you want? Are you willing to turn from your sin? Are you ready to start over? Bury the past and live a new life. That is what you do in baptism. He will bury you, remove your sin, and then you can come up out of the water with a new life.
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Post by Admin on Nov 29, 2023 11:09:22 GMT -5
archive.spurgeon.org/treasury/ps099.php
Psalm 99 Exposition Explanatory Notes and Quaint Sayings Hints to the Village Preacher Other Works This may be called THE SANCTUS, or, THE HOLY, HOLY, HOLY PSALM, for the word "holy" is the conclusion and the refrain of its three main divisions. Its subject is the holiness of the divine government, the sanctity of the mediatorial reign. It seems to us to declare the holiness of Jehovah himself in Ps 99:1-3; it mentions the equity of the king whom the Lord had appointed, as an illustration of the Lord's love of holiness, or more probably it describes the Lord as himself the king, in Ps 99:4-5, and it then sets forth the severely righteous character of God's dealings with those favoured persons whom in former times he had selected to approach him on behalf of the people, Ps 99:6-9. It is a hymn fitted for the cherubim who surround the throne, who are mentioned in Ps 99:1; it is a Psalm most fitting for saints who dwell in Zion, the holy city, and especially worthy to be reverently sung by all who, like David the king, Moses the lawgiver, Aaron the priest, or Samuel the seer, are honoured to lead the church of God, and plead for her with her Lord. EXPOSITION Verse 1. The Lord reigneth. One of the most joyous utterances which ever leaped from mortal lip. The overthrow of the reign of evil and the setting up of Jehovah's kingdom of goodness, justice, and truth, is worthy to be hymned again and again, as we have it here for the third time in the psalms. Let the people tremble. Let the chosen people feel a solemn yet joyful awe, which shall thrill their whole manhood. Saints quiver with devout emotion, and sinners quiver with terror when the rule of Jehovah is fully perceived and felt. It is not a light or trifling matter, it is a truth which, above all others, should stir the depths of our nature. He sitteth between the cherubims. In grandeur of sublime glory, yet in nearness of mediatorial condescension, Jehovah revealed himself above the mercyseat, whereon stood the likeness of those flaming ones who gaze upon his glory, and for ever cry, "Holy, Holy, Holy, Lord God of hosts." The Lord reigning on that throne of grace which is sprinkled with atoning blood, and veiled with the covering wings of mediatorial love, is above all other revelations wonderful, and fitted to excite emotion among all mankind, hence it is added, Let the earth be moved. Not merely "the people, "but the whole earth should feel a movement of adoring awe when it is known that on the mercyseat God sits as universal monarch. The pomp of heaven surrounds him, and is symbolised by the outstretched wings of waiting cherubs; let not the earth be less moved to adoration, rather let all her tribes bow before his infinite majesty, yea, let the solid earth itself with reverent tremor acknowledge his presence.
Verse 2. The Lord is great in Zion. Of old the temple's sacred hill was the centre of the worship of the great King, and the place where his grandeur was most clearly beheld: his church is now his favoured palace, where his greatness is displayed, acknowledged, and adored. He there unveils his attributes and commands the lowliest homage; the ignorant forget him, the wicked despise him, the atheistical oppose him, but among his own chosen he is great beyond comparison. He is great in the esteem of the gracious, great in his acts of mercy, and really great in himself: great in mercy, power, wisdom, justice, and glory. And he is high above all the people; towering above their highest thoughts and loftiest conceptions. The highest are not high to him, yet, blessed be his name, the lowliest are not despised by him. In such a God we rejoice, his greatness and loftiness are exceedingly delightful in our esteem; the more he is honoured and exalted in the hearts of men, the more exultant are his people. If Israel delighted in Saul because he was head and shoulders above the people, how much more should we exult in our God and King, Who is as high above us as the heavens are above the earth.
Verse 3. Let them praise thy great and terrible name: let all the dwellers in Zion and all the nations upon the earth praise the Lord, or "acknowledge thankfully" the goodness of his divine nature, albeit that there is so much in it which must inspire their awe. Under the most terrible aspect the Lord is still to be praised. Many profess to admire the milder beams of the sun of righteousness, but burn with rebellion against its more flaming radiance: so it ought not to be: we are bound to praise a terrible, God and worship him who casts the wicked down to hell. Did not Israel praise him "who overthrew Pharaoh and his hosts in the Red Sea, for his mercy endureth for ever." The terrible Avenger is to be praised, as well as the loving Redeemer. Against this the sympathy of man's evil heart with sin rebels; it cries out for an effeminate God in whom pity has strangled justice. The well-instructed servants of Jehovah praise him in all the aspects of his character, whether terrible or tender. Grace streaming from the mercy-seat can alone work in us this admirable frame of mind. For it is holy, or He is holy. In him is no flaw or fault, excess or deficiency, error or iniquity. He is wholly excellent, and is therefore called holy. In his words, thoughts, acts, and revelations as well as in himself, he is perfection itself. O come let us worship and bow down before him.
Verse 4. The king's strength also loveth judgment. God is the king, the mercy-seat is his throne, and the sceptre which he sways is holy like himself. His power never exerts itself tyrannically; he is a sovereign, and he is absolute in his government, but his might delights in right, his force is used for just purposes only. Men in these days are continually arranging the Lord's government, and setting up to judge whether he does right or not; but saintly men in the olden time were of another mind, they were sure that what the Lord did was just, and instead of calling him to account they humbly submitted themselves to his will, rejoicing in the firm persuasion that with his whole omnipotence God was pledged to promote righteousness, and work justice among all his creatures. Thou dost establish equity. Not a court of equity merely, but equity itself thou dost set up, and that not for a time or upon an occasion, but as an established institution, stable as thy throne. Not even for the sake of mercy does the Lord remove or injure the equity of his moral government: both in providence and in grace he is careful to conserve the immaculate purity of his justice. Most kingdoms have an establishment of some kind, and generally it is inequitable; here we have an establishment which is equity itself. The Lord our God demolishes every system of injustice, and right alone is made to stand. Thou executest judgment and righteousness in Jacob. Justice is not merely established, but executed in God's kingdom; the laws are carried out, the executive is as righteous as the legislative. Herein let all the oppressed, yea, and all who love that which is right, find large occasion for praise. Other nations under their despots were the victims and the perpetrators of grievous wrong, but when the tribes were faithful to the Lord they enjoyed an upright government within their own borders, and acted with integrity towards their neighbours. That kingcraft which delights in cunning, favouritism, and brute force is as opposite to the divine Kingship as darkness to light. The palace of Jehovah is no robber's fortress nor despot's castle, built on dungeons, with stones carved by slaves, and cemented with the blood of toiling serfs. The annals of most human governments have been written in the tears of the downtrodden, and the curses of the oppressed: the chronicles of the Lord's kingdom are of another sort, truth shines in each line, goodness in every syllable, and justice in every letter. Glory be to the name of the King, whose gentle glory beams from between the cherubic wings.
Verse 5. Exalt ye the LORD our God. If no others adore him, let his own people render to him the most ardent worship. Infinite condescension makes him stoop to be called our God, and truth and faithfulness bind him to maintain that covenant relationship; and surely we, to whom by grace he so lovingly gives himself, should exalt him with all our hearts. He shines upon us from under the veiling wings of cherubim, and above the seat of mercy, therefore let us come and worship at his footstool. When he reveals himself in Christ Jesus, as our reconciled God, who allows us to approach even to his throne, it becomes us to unite earnestness and humility, joy and adoration, and, while we exalt him, prostrate ourselves in the dust before him. Do we need to be thus excited to worship? How much ought we to blush for such backwardness! It ought to be our daily delight to magnify so good and great a God. For he is holy. A second time the note rings out, and as the ark, which was the divine footstool, has just been mentioned, the voice seems to sound forth from the cherubim where the Lord sitteth, who continually do cry, "Holy, Holy, Holy. Lord God of Sabaoth!" Holiness is the harmony of all the virtues. The Lord has not one glorious attribute alone, or in excess, but all glories are in him as a whole; this is the crown of his honour and the honour of his crown. His power is not his choicest jewel, nor his sovereignty, but his holiness. In this all comprehensive moral excellence he would have his creatures take delight, and when they do so their delight is evidence that their hearts have been renewed, and they themselves have been made partakers of his holiness. The gods of the heathen were, according to their own votaries, lustful, cruel, and brutish; their only claim to reverence lay in their supposed potency over human destinies: who would not far rather adore Jehovah, whose character is unsullied purity, unswerving justice, unbending truth, unbounded love, in a word, perfect holiness?
Verse 6. Moses and Aaron among his priests, and Samuel among them that call upon his name. Though not ordained to the typical priesthood, Moses was a true priest, even as Melchizedek had been before him. God has ever had a priesthood beside and above that of the law. The three holy men here mentioned all stood in his courts, and saw his holiness, each one after his own order. Moses saw the Lord in flaming fire revealing each perfect law, Aaron full often watched the sacred fire devour the sin-offering, and Samuel witnessed the judgment of the Lord on Eli's house, because of the error of his way. These each one stood in the gap when the wrath of God broke forth, because his holiness had been insulted; and acting as intercessors, they screened the nation from the great and terrible God, who otherwise would in a dreadful manner have executed judgment in Jacob. Let these men, or such as these, lead us in our worship, and let us approach the Lord at the mercy-seat as they did, for he is as accessible to us as to them. They made it their life's business to call upon him in prayer, and by so doing brought down innumerable blessings upon themselves and others. Does not the Lord call us also to come up into the mount with Moses, and to enter the most holy place with Aaron? Do we not hear him call us by our name as he did Samuel? And do we not answer, "Speak, Lord, for thy servant heareth"? They called upon the Lord, and he answered them. Not in vain were their prayers; but being a holy God he was true to his promises, and hearkened to them from off the mercy-seat. Here is reason for praise, for answers to the petitions of some are proofs of God's readiness to hear others. These three men asked large things, they pleaded for a whole nation, and they stayed great plagues and turned away fiery wrath; who would not exercise himself in adoring so great and merciful a God? If he were unholy he would be false to his word and refuse his people's cries; this, then, is recorded for our joy and for his glory, that holy men of old were not suffered to pray in vain.
Verse 7. He spake unto them in the cloudy pillar. We have had mention of the ark and the shekinah, and now of the fiery cloudy pillar, which was another visible token of the presence of God in the midst of Israel. Responses came to Moses and Aaron out of that glorious overshadowing cloud, and though Samuel saw it not, yet to him also came the mystic voice which was wont to thunder forth from that divine canopy. Men have had converse with God, let men therefore speak to God in return. He has told us things to come, let us in return confess the sins which are past; he has revealed his mind to us, let us then pour out our hearts before him. They kept his testimonies. When others turned aside they were faithful; in their hearts they laid up his word, and in their lives they obeyed it. When he spake to them they observed his will, and therefore when they spake to him he yielded to their desires. This keeping of the divine testimonies is a virtue all too rare in these our days; men run after their own views and opinions, and make light of the truth of God; hence it is that they fail in prayer, and scoffers have even dared to say that prayer avails not at all. May the good Lord bring back his people to reverence his word, and then will he also have respect unto the voice of their cry. And the ordinance that he gave them. His practical precept they observed as well as his doctrinal instruction. Ordinances are not to be trifled with, or testimonies will also be despised; and the converse is also true, a light estimate of inspired dogma is sure to end in neglect of moral virtues. To Moses, Aaron, and Samuel special and personal charges were committed, and they were all true to their trust, for they stood in awe of the Lord, their God, and worshipped him with their whole souls. They were very different men, and had each one a work to do peculiar to himself, yet because each was a man of prayer they were all preserved in their integrity, fulfilled their office, and blessed their generation. Lord, teach us like Moses to hold up our hands in prayer and conquer Amalek, like Aaron to wave the censer between the living and the dead till the plague is stayed, and like Samuel to say to a guilty people, "God forbid that I should sin against the Lord in ceasing to pray for you; "if thou wilt make us mighty with thee in prayer, we shall also be kept faithful before thee in the service which thou hast laid upon us.
Verse 8. Thou answeredst them, 0 LORD our God. A sweet title and a cheering fact. Our covenant God in a very special manner heard his three servants when they pleaded for the people. Thou wast a God that forgavest them, though thou tookest vengeance of their inventions. He forgave the sinners, but he slew their sins. Some apply this verse to Moses, Aaron, and Samuel, and remind us that each of these fell into a fault and received chastisement. Of Samuel they assert that, for having set up his sons as his successors, he was compelled to submit to the anointing of Saul as king, which was a great grief to him: this is to our mind a very doubtful statement, and leads us to abandon the interpretation altogether. We believe that the passage refers to the nation which was spared through the intercession of these three holy men, but yet was severely chastened for its transgressions. In answer to the cry of Moses the tribes lived on, but the then existing generation could not enter Canaan: Aaron's golden calf was broken, though the fire of the Lord did not consume the people; and Israel smarted under the harsh government of Saul, though at Samuel's request its murmurings against the theocratic rule of their fathers' God was not visited with pestilence or famine. So to forgive sin as at the same time to express abhorrence of it, is the peculiar glory of God, and is best seen in the atonement of our Lord Jesus. Reader, are you a believer? Then your sin is forgiven you; but so surely as you are a child of God the rod of paternal discipline will be laid upon you if your walk be not close with God. "You only have I known of all the nations of the earth, therefore I will punish you for your iniquities."
Verse 9. Exalt the LORD our God. A second time the delightful title of Jehovah our God is used, and it is quickly followed by a third. The Psalm is Trinitarian in its whole structure. In each of his sacred persons the Lord is the God of his people; the Father is ours, the Son is ours, and the Holy Spirit is ours: let us exalt him with all our ransomed powers. And worship at his holy hill. Where he appoints his temple let us resort. No spot of ground is now fenced about as peculiarly holy, or to be regarded as more sacred than another; yet his visible church is his chosen hill, and there would we be found, numbered with his people, and unite with them in worship. For the LORD our God is holy. Again this devout description is repeated, and made the climax of the song. Oh for hearts made pure within, so that we may rightly perceive and worthily praise the infinite perfection of the Triune Lord.
EXPLANATORY NOTES AND QUAINT SAYINGS Whole Psalm. This psalm has three parts, in which the Lord is celebrated as He who is to come, as He who is, and as he who was. John Albert Bengel, 1687-1752.
Whole Psalm. In each of the three strophes Jehovah is acknowledged in his peculiar covenant relation to his people. In the first he is "great in Zion"(Ps 99:2); in the second, he has "executed righteousness in Jacob"(Ps 99:4); and he is "Jehovah our God" (Ps 99:5); in the third, the great examples of this covenant relationship are cited from Israel's ancient history; and again God is twice claimed as "Jehovah our God" (Ps 99:8-9). J.J.S. Perowne.
Whole Psalm. There are three psalms which begin with the words, "The Lord (JEHOVAH) reigneth." (Psalms 93, 97, 99.) This is the third and last of these Psalms; and it is remarkable that in this Psalm the words He is holy are repeated three times (Ps 99:3,5,9). Thus this Psalm is one of the links in the chain which connects the first revelation of God in Genesis with the full manifestation of the doctrine of the blessed Trinity, which is revealed in the commission of the risen Saviour to his apostles: "Go ye, and make disciples of all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Ghost, "and which prepares the faithful to join in the heavenly Hallelujah of the church glorified, "Holy, holy, holy, Lord God Almighty, which was, and is, and is to come." The other links in this chain in the Old Testament are, the Aaronic benediction, in Nu 6:24-27; and the Seraphic Trisagion, in Isa 6:1-3. Christopher Wordsworth.
Whole Psalm. Many of the preceding Psalms, in extolling the Dominion and Supremacy of the Messiah, have spoken of him solely as the object of triumph and rejoicing. He has been represented in all the bounteousness of his mercy, and the excess of his lovingkindness; and the ideas of might and majesty, with which he has been accompanied, seem chiefly to have been regarded as the means by which these gracious designs will be carried into a sure effect. There is always a great danger in such a feeling, lest our reciprocal covenant should be too much forgotten; and we should rest on our privileges to the exclusion of our practice. This was a constant error to the Jews. "We have Abraham to our Father, "was continually on their lips; as if the given promise to their nation had been inalienable for ever. Subsequent ages have shown the existence of the same false principle amongst the Gentiles. It is a part of the weakness of human nature; and hence was the prophet inspired to warn the world of the evil, and draw their minds to a just sense of the awfulness of the Redeemer's majesty. In this view, joined as it is throughout with assertions of his readiness at all times to listen to the believer and to grant his supplication, the Psalm is at once of great power and of an exceeding consolation. William Hill Tucker.
Verse 1. Let the people tremble... let the earth be moved. That fear which proceeds from simple reverence as well as that which arises from apprehension of evil, produces bodily shaking. Thus this exhortation may concern believing as well as unbelieving nations. Amyraldus.
Verse 1. Let the people tremble. He bids a defiance, as it were, to all his enemies, orgizesywsan, irascantur, commoveantur, fremant populi;let the people be angry, fret, and be unquiet, as Ps 2:1. Let the earth, that is, the tyrants of the earth, be moved at it; yet let them know that all their endeavours are but vain. William Nicholson.
Verse 1. Let the people tremble. Jarchi refers this to the war of Gog and Magog. John Gill.
Verse 1. Let the people tremble. Albeit the church be compassed about with enemies, as the lily among the thorns, yet because her Lord reigneth in the midst of her, she hath reason not only to comfort herself in him, but also hath ground of defying her enemies, and boasting against them: "The LORD reigneth; let the people tremble." The Lord's people do not worship an unknown God, they know who he is, and where to find him; to wit, in his ordinances, on the throne of grace, reconciling himself to the world in Christ: He sitteth between the cherubims. David Dickson.
Verse 1. The cherubims. These were figures, or representations of angels, inclining their faces one towards the other, and touching one another with their wings. Ex 25:18. The use of these was to cover or overshadow the mercyseat with their wings, Ex 25:20, and from this seat God used to speak unto Moses, Ex 25:22; Nu 7:8-9. Which may be applied unto Christ, whose mediation was signified by the mercyseat;whence it is said, that he is a propitiation or covering mercyseat, Ro 3:25 1Jo 2:2 4:10, because by his obedience all our unrighteousness is covered. Thomas Wilson(-1621), in "A Complete Christian Dictionary, "1678.
Verse 1. He sitteth between the cherubims. Our friend Mr. Charles Stanford, in his delicious work, "Symbols of Christ, "has beautifully brought out the connection between Mt 23:37 and Mt 23:38. The house was left desolate because Christ, who was set forth by the symbol of shelter, was rejected by them, and was not permitted to cover them with his wings. It was customary for the Jews to say of a proselyte, "He has taken refuge under the wings of the Shekinah." We now see that to take shelter under the wings of the Shekinah is to hide beneath the wings of Christ. Beneath that living shield which beats back the destroying stroke, and is broad enough to canopy a fugitive world, we take shelter, and there the promise is fulfilled, "He shall cover thee with his feathers, and under his wings shalt thou trust."
Verse 1. He sitteth between the cherubims. The cherubim is the seat of God, as the scripture sheweth us, a certain exalted heavenly throne, which we see not; but the word of God knoweth it, knoweth it as his own seat: and the word of God and the Spirit of God hath itself revealed to the servants of God where God sitteth. Not that God doth sit, as doth man, but thou, if thou dost wish that God sit in thee, if thou wilt be good, shalt be the seat of God; for thus is it written, "The soul of the righteous is the seat of wisdom" Septuagint translation]. For a throne is in our language called a seat. For some, conversant with the Hebrew tongue, have interpreted cherubim in the Latin language (for it is a Hebrew term) by the words fulness of knowledge. Therefore, because God surpasses all knowledge, he is said to sit above the fulness of knowledge. Let there be therefore in thee fulness of knowledge, and even thou shalt be the throne of God. Augustine.
Verse 1. Let the earth be moved. Those that submit to him shall be established, and not "moved, "Ps 96:10; but they that oppose him will be moved. Heaven and earth shall be shaken, and all nations; but the kingdom of Christ cannot be moved. The "things which cannot be shaken shall remain, "Heb 12:27. Matthew Henry.
Verse 2. He is high above all the people. The metaphor is taken from such great objects as trees, animals, palaces, towers, which are the more valued, and are regarded as possessing the greater strength, the higher they rise above others. So De 1:28 2:10,21 9:2, Concerning the Canaanites and the giants. Martin Geier.
Verse 3. Let them praise thy great and terrible name, etc. Although the enemies of the Church of God are in a tumult, and the whole earth is moved, do you nevertheless with joyful spirit entrust your salvation to him, and acknowledge and diligently celebrate his power displayed in the defence of his people and the overthrow of his foes. Mollerus.
Verse 3. Thy great and terrible name; for it is holy. The FATHER'S name is "great, "for he is the source, the Creator, the Lord of all; the SON'S name is "terrible, "for he is to be our judge; the name of the HOLY GHOST is "holy, "for he it is who bestows hallowing and sanctification. The Hebrew commentators see here the mystic Tetragrammaton hwhy, whose true pronunciation was kept a profound secret by the Rabbins, owing to a feeling of awful reverence; while the Greeks are precise in bidding us take it of that name, which is "terrible" to God's enemies, "holy" to his friends, and "great" to both, the name of JESUS. Hugo Cardinalis, Genebrardus, and Balthazar Corderius, in Neale's Commentary.
Verse 3. Let them praise thy terrible name. What force the experience of a burdened conscience attaches to the expression, "Thy great and terrible name; for it is holy!" The misery of sin consists not merely in its consequences, but in its very nature, which is to separate between God and our souls, and to shut us out from God, and God from us. Yet the Spirit of God indicates, in the covenant of grace, a threefold practical influence of his holiness upon us, of which the issue is the opposite of despair. The various steps are marked as praise, exaltation, and worship (Ps 99:3, 5, 9). Of these the last seems by far the most difficult to realise. For it is in the nature of conscious sin to prevent even our approaches to God, to keep us from all comfortable fellowship with God, and to fill us with a heavy sense of our infinite and almost hopeless distance from him. Yet we will "praise thy great and terrible name; for it is holy." Great it is; most glorious and high; far above all human conceptions. Viewed in this light, even the fact otherwise so consoling, "The Lord reigneth, "leads only to the inference, "Let the people tremble; "and "He sitteth between the cherubim" (or manifesteth himself as the covenant God) to the conclusion, "Let the earth be moved, "or stagger. But his name is not only great and terrible in its manifestations, "it is holy, "and therefore we "praise" it. His greatness is all arrayed on the side of goodness, his power on that of righteousness and truth. Alfred Edersheim, in "The Golden Diary of Heart Converse with Jesus in the Book of Psalms, "1873.
Verse 3. Thy terrible name... holy. In acts of man's vindictive justice, there is something of impurity, perturbation, passion, some mixture of cruelty; but none of these fall upon God in the several acts of wrath. When God appears to Ezekiel in the resemblance of fire, to signify his anger against the house of Judah for their idolatry, "from his loins downward there was the appearance of fire, but from the loins upward the appearance of brightness, as the colour of amber." Eze 8:2. His heart is clean in his most terrible acts of vengeance; it is a pure flame wherewith he scorcheth and burns his enemies. He is holy in the most fiery appearance. Stephen Charnock.
Verse 3. It is holy. No attribute is sounded out so loftily, with such solenmity, and so frequently by angels that stand before his throne, as this. Where do you find any other attribute trebled in the praises of it as this? Isa 6:3: "Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory; "and Re 4:8: "The four living creatures rest not day and night saying, Holy, holy, holy, Lord God Almighty, "&c. His power of sovereignty as Lord of hosts is but once mentioned, but with a ternal repetition of his holiness. Do you hear in any evangelical song any other perfection of the divine nature thrice repeated? Where do we read of the crying out, Eternal, eternal, eternal; or Faithful, faithful, faithful, Lord God of hosts! Whatsoever other attribute is left out, this God would have to fill the mouths of angels and blessed spirits for ever in heaven... As it seems to challenge an excellence above all his other perfections, so it is the glory of all the rest; as it is the glory of the Godhead, so it is the glory of every perfection in the Godhead; as his power is the strength of them, so his holiness is the beauty of them; as all would be weak without almightiness to back them, so all would be uncomely without holiness to adorn them: should this be sullied all the rest would lose their honour and their comfortable efficacy; as at the same instant that the sun should lose its light, it would lose its heat, its strength, its generative and quickening virtue. As sincerity is the lustre of every grace in a Christian, so is purity the splendour of every attribute in the Godhead. His justice is a holy justice, his wisdom a holy wisdom, his arm of power a "holy arm, " Ps 98:1; his truth or promise a "holy promise, "Ps 105:42. Holy and true go hand and hand, Re 6:10. "His name, " which signifies all his attributes in conjunction, "is holy." Stephen Charnock.
Verse 4. The king's strength. They will remember his strength with joy, because he loveth judgment, and there is no reason, therefore, to be afraid of him in consequence of his great strength, so long as they continue to walk in the good way. George Phillips.
Verses 4-5. Our King loveth righteousness:he will execute perfect justice, tempered with perfect mercy. He will judge every man according to his works, summing up and completing the unnoticed righteousness of his providence by an open manifestation to the universe of his holiness and equity. "We believe that he will come to be our judge, "therefore let us magnify and exalt him with our lips and hearts; and let us fall down and worship the man Christ Jesus, who took our nature, even his manhood, from the earth, which is his footstool, into the eternity of the Godhead, in which he is equal to the Father. As heaven, which is the throne of God, and earth, which is his footstool, form one universe, so is God and man one Christ, the everlasting Lord, "holy and true, "in whom we sinners may appeal from the throne of eternal justice to the footstool of eternal mercy. "Plain Commentary."
Verse 5 (second elause). Mark the peculiar expression, Worship at his footstool. What humility and subjection does it imply! It is the worship of one whose heart has been subdued by divine grace. W. Wilson.
Verse 5. Bishop Horsley thus renders this verse:
"Exalt ye Jehovah our God, And make prostration before his foostool; It is holy."
Thus he connects "hory" with Jehovah's footstool, mentioned in the preceding clause. There appears to me great propriety and beauty in this construction, which divides the poem into three members. Of these the first terminates with ascribing "holiness" to the name of Jehovah: the second, with ascribing the same property to his abode:and then, at the conclusion of the hymn, "holiness, " essential holiness, is ascribed to Jehovah himself. Our Bible marginal translation recognizes this construction of the 5th verse. Richard Mant.
Verse 6. Moses and Aaron among his priests, or chief officers; as in 1Ch 18:17. Moses was, if not a priest, yet a continual intercessor for the people, and a type of Christ the great Mediator of his church. Aben-Ezra called him Cohen haccohanim, the priest of priests; and Philo, writing his life, concludeth, This was the life and death of Moses the king, the lawgiver, the prophet, and the chief priest. John Trapp.
Verse 6. Moses twice performed acts essentially priestly (Ex 24:4-8 and Ex 40:22, compared with Le 8:1-36), at the ratification of the covenant, and at the consecration of the priests. For this reason he could the more readily be placed here among the priestly mediators. C. B. Moll.
Verse 6. Priests. The word cohen is not confined as a title to the priests of the Levitical order, it is applied to Melchizedek and others. Moses is included among God's priests in accordance with the true idea of a priest, as being the official exponent of the divine love and mercy—one who represented God though acting in the interests of man. Robert JBaker Girdlestone, in "Synonyms of the Old Testament."
Verse 6. His priests. At the foundation of this there is another spiritual idiom, that, namely, according to which all are called priests who possess what constitutes the essence of the ordinary priestly office (although not the externals), inward connection with God, free access to the throne of grace, and the gift and power of intercessory prayer. This figurative idiom occurs even in the law itself, compare Ex 19:6, where it is said to all Israel, "Ye shall be unto me a kingdom of priests, and an holy nation." F.W. Hengstenberg.
Verse 6. Priests. The word cohen, Priest, is from cahan, to plead a cause, as an intercessor, mediator, or advocate; hence the strict propriety of its use here in reference to Moses. C. H. S.
Verse 6. They that call upon his name. The Hebrew word which we translate to call upon God, notes a sort of men whose chief business or trade was to call upon or invocate the name of God, and in this instance it implies that it was the special calling of these men to call upon God. Joseph Caryl.
Verses 6-9. This third strophe is in reality a prophetical picture of the future holy worship of God, in which Moses, Aaron, and Samuel appear as the living representatives of the redeemed church, like the four and twenty elders in the more fully developed Apocalyptic scene of St. John. Revelation 5. Joseph Francis Thrupp.
Verse 7. They kept his testimonies. For this reason they were so promptly heard, even as the Lord himself says, "If a man love me he will keep my words, "and again, "If ye abide in me and my words abide in you, ye shall ask what ye will and it shall be done unto you." And the ordinance that he gave them. They not only observed the precepts which bind men in general, but the peculiar obligation of governing, directing, and teaching the people committed to them. Bellarmine.
Verse 8. The construction of the verse seems to be this: "O Lord our God, thou didst hear or answer them, "that is, the aforementioned typical mediators, Moses, Aaron, and Samuel: "thou becamest a forbearing God for them, "or, at their intercession; and that "even when punishing, "or, when thou hadst begun to punish "the wicked deeds of them, "that is, not of Moses, Aaron, and Samuel, but of the people, who had transgressed, and for whom they interceded. This was the case when Moses interceded for the idolaters, Ex 22:32, Aaron for the schismatics, Nu 16:47, and Samuel for the whole nation, 1Sa 7:9. George Horne.
Verse 8. Thou answeredst them... forgavest them. Oh, the blessed assurance that nothing can disturb our standing in the covenant. Answer and forgiveness are certain, though vengeance is taken of our inventions. How every word and expression here seems to go right to our hearts! The very designation of our sins and punishments is so true. Yet, withal, we are not shut out from God. We are able to speak to, and to hear him; we receive what we need, and much more; and, above all, we have the sweet, abiding sense of forgiveness, notwithstanding "our inventions." When we smart under chastisements or disappointments, we know that it is the fire which burns up the hay, wood, and stubble—a Father's dealings in compassion and mercy. We willingly, we gladly take these chastisements, which now are to us fresh pledges of our safety. For safe, eternally safe, remains the foundation, and unclosed the way of access. O surely with all our heart do we accord: "Exalt Jehovah our God, and worship at his holy hill; for Jehovah our God is holy." Alfred Ederaheim.
Verse 8. The words of this verse have in them three remarkable particulars.
1. The behaviour of the men it speaks of, which is partly good, and partly evil. The former verse saith, "They kept God's testimonies, and the ordinance that he gave them; "this insinuates (what was also expressed, Ps 99:6) that they used to call upon God; all this was very good. But withal they did sometimes some things amiss, they had some inventions, by-paths, and steps awry, which, as they needed pardon, so they occasionally incensed him so much against them that he would not let them escape altogether, without taking some vengeance for such untowardness.
2. God's graciousness in a double respect: 1, in answering them, granting their suits and supplications ordinarily. 2. In forgiving them, pardoning their failings and faults evermore; never dealing with them altogether according to their sins, but in the midst of any offence of theirs, or judgment of his, remembering mercy.
3. His holy justice, notwithstanding, taking vengeance on their inventions; chastening them for some faults sometimes, and not letting them always go unpunished, how faithful soever they were generally, or how gracious soever he was eternally. Herbert Palmer (1601-1647), in a Sermon entitled "The Glass of God's Providence." 1644.
Verse 8. Thou wast a God that forgavest them, literally "for them; "on account of their intercessions. God did not destroy those for whom his devoted servants pleaded, in the day of threatened vengeance. Their sins, indeed, he visited with the rod of divine chastisement; but thcir forfeited lives he spared in answer to prayer. John Morison.
Verse 8. Thou... forgavest them, though thou tookest vengeance of their inventions. Because he loves the person, and hates only the sin; therefore he preserves the one, destroys only the other. This is all the fruit, to take away his sin. The covenant that is made with us in Christ is not a covenant made with works, but with persons; and therefore, though the works be often hateful, yet he goes on to love the persons; and that he may continue to love them, destroys out of them what he hates, but cutteth not them off. A member that is leprous or ulcerous, a man loves it as it is "his own flesh, "Eph 5:29, though he loathes the corruption and putrefaction that is in it; and therefore he doth not presently cut it off, but purgeth it daily, lays plasters to it to eat the corruption out: whereas a wart or even a wen that grows to a man's body, a man gets it cut off, for he doth not reckon it as his flesh. Thomas Goodwin.
Verse 8. Thou tookest veageance of their inventions. It is not a light punishment, but a "vengeance, ""he takes on their inventions; "to manifest that he hates sin as sin, and not because the worst persons commit it. Perhaps, had a profane man touched the ark, the hand of God had not so suddenly reached him. But when Uzzah, a man zealous for him, as may be supposed by his care for the support of the tottering ark, would step out of his place, he strikes him down for his disobedient action, by the side of the ark, which he would indirectly (as not being a Levite) sustain, 2Sa 6:7. Nor did our Saviour so sharply reprove the Pharisees, and turn so short from them as he did from Peter, when he gave a carnal advice, and contrary to that wherein was to be the greatest manifestation of God's holiness, viz, the death of Christ, Mt 16:23. He calls him Satan, a name sharper than the title of the devil's children, wherewith he marked the Pharisees, and given (besides him) to none but Judas, who made a profession of love to him, and was outwardly ranked in the number of his disciples. A gardener hates a weed the more for being in the bed with the most precious flowers. Stephen Charnock.
Verse 8. Thou tookest vengeance. Sometimes the sins of a people may be such, that God will not pardon them as to temporal punishments; nay, not the godly themselves. Even they may have been partakers with others in their sins, or may have so provoked God themselves, and sinned in such a way as to cause his name to be blasphemed; so that he is concerned in honour to bring some exemplary punishment upon them. So it was with David (2Sa 12:10-14.): though he pardoned him as to the guilt of eternal death, saved his soul, and spared his life, which was forfeited to divine justice for the murder of Uriah; yet the prophet announced that sharp afflictions must come on him, the sword must never "depart front his house, "and the child begotten in adultery must die, and his wives must be given to his neighbours. So, in Ps 99:8, it seems to be spoken of Moses himself, and other godly among the Israelites who died in the wilderness, and were not permitted to come into the land of promise, that "God forgave them, "yet "took vengeance of their inventions, " John Collins (1687) in the Morning Exercises.
Verse 8. Vengeance of their inventions. It is remarkable, that in the preceding verses mention is made of Moses, and Aaron, and Samuel in a way which seems to imply that they were upon the psalmist's mind when he uttered the declaration of the text. These three persons, all eminent for their piety, were also conspicuous for having suffered the Divine displeasure on account of their failings. Moses angered the Lord at the waters of strife, and he is not suffered to enter the promised land; Aaron provoked the Divine anger by making the golden calf, and would have been destroyed, had not Moses by fervent intercession turned away the anger of the Lord lest he should destroy him; so Samuel placed his sons over Israel, who walked not in his ways, and therefore God gave Israel a king, whose crimes caused the prophet to go down with sorrow to the grave. Stephen Bridge, 1852.
HINTS TO THE VILLAGE PREACHER Verse 1.
1. The doctrine of divine sovereignty enunciated.
2. The apprehension of divine sovereignty demanded. It ought to be spiritually apprehended. God wants to be King in the hearts of men. All mortals must tremble before the Immortal; especially the wicked.
3. The accessories of divine sovereignty hinted at. Sovereignty never forsakes the mercyseat. Angels are represented on the mercyseat, the ministers of sovereignty,
4. The effect of divine sovereignty described. Men should be "moved" to fear and obey the King before whom angels bow. Men should be moved to seek the mercy which angels study. William Durban.
Verse 1. He sitteth between the cherubims, etc.
1. Statement made; where God dwells, on the mercyseat. To hear prayer, and confession, and to grant salvation.
2. Effect produced—"Earth moved; "to admiration, to prayer, to sorrowful contrition, to draw near, etc. E. G. Gange.
Verse 2.
1. God is great in Zion in Himself, all his perfections are here, which cannot be said of creation, or of his Law, or of the heaven of angels.
2. Great in his works of saving sinners, which he cannot do elsewhere.
3. Great in his glory as displayed in redemption through his Son.
4. Great in his love to his redeemed. G. R.
Verse 2. The Lord is great in Zion.
1. In the condescension he displays—Zion is his "habitation, "his "rest."
2. In the glory he manifests—power and glory are in the sanctuary, Ps 68:2.
3. In the assemblage he draws. "Every one in Zion appeareth before God, "Ps 84:7.
4. In the blessings he imparts.
5. In the authority he exerts. W. Jackson.
Verse 3. The terrors of the Lord, connected with holiness, and worthy of praise.
Verse 4.
1. Trace the process of the working of right principles through three stages—Love, Establishment, Execution.
2. Illustrate from God's character and action.
3. Apply to national, and to daily, life. C. D.
Verse 5. Exalt the Lord your God.
1. Why? For what he is to you. For what he has done for you. For what he has told you.
2. How? In your affection. In your meditation. In your supplication. In your conversation. In your profession. In your consecration. In your co-operation. In your expectation. W. J.
Verse 5.
1. The loyal enthusiasln of worship, it exalts the Lord.
2. The humble diffidence of worship, not aspiring to his exaltation it kneels at his footstool.
3. The good reason for worship.—"He is holy." C. D.
Verses 6-7.
1. Prayer offered. Moses the prophet, Aaron the priest, Samuel the ruler, "They called, "&c.
2. Prayer answered. "He answered them, ""he spake, "&c.
3. Prayer vindicated. They kept the other testimonies, &c. G. R.
Verse 7. (first clause). The revelation of the cloud, or what God foreshadowed to Israel in the cloudy pillar.
1. That God was willing to commune with man.
2. That sinful man could not see God and live.
3. That God should become incarnate, veiled in flesh as in the cloud.
4. That he should be their shelter, protector, guide.
5. That God manifest in the flesh should lead them to the Promised Land—Heaven. C. D.
Verse 8. Mercy and judgment, or the sea of glass mingled with fire. C. D.
Verse 8. Observe,
1. That God's vengeance for sin does not prevent his forgiveness of sin; and,
2. That God's forgiveness of sin does not prevent his taking vengeance. Stephen Bridge
Verse 9. The Lord our God. A very sweet topic will be found in the consideration of the questions, "In what respect is Jehovah ours? and in what relations does he stand to his people?"
WORK UPON THE NINETY-NINTH PSALM In "The Golden Diary of Heart Converse with Jesus in the Book of Psalms." By the Rev. Dr. EDERSHEIM, Tarquay. Arranged for every Sunday in the year. Re-issue. 1873. There are expositions of Psalms 99, 101, and 102.
Collection administered by Midwestern Baptist Theological Seminary. Hosted by WPEngine. For help and support, please email help@spurgeon.org
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