Psalm 99 (98):6Meaning & Commentary from the Church Fathers

Beloved brethren, it should already be apparent to you, as children of the Church, and well-instructed in the teachings of Christ through the writings of our ancient fathers, who expressed the words and mighty deeds of God. Their intention was to guide us, who live in this era as followers of Christ; He first came to us in humility and is destined to return in glory. As it is written in the Psalms: "Truth shall spring forth from the earth, and righteousness shall look down from heaven." Our aim is to recognize Christ in every Psalm, Prophet, or Law, all written prior to His incarnation. Thus, dear ones, let us engage with this Psalm and seek the presence of Christ within it; surely He will reveal Himself to those who earnestly seek Him, having first shown Himself to those unaware of their need for Him. And He will not abandon those who yearn for Him, redeeming even those who have overlooked Him. The Psalm begins with Him: "The Lord reigns; let the people rage" (Psalm 98:1). Our Lord Jesus Christ commenced His reign and proclaimed His message following His resurrection and ascension, encouraging His disciples not to fear death, which He had already conquered in His own body. Christ began to be proclaimed so that those yearning for salvation might place their faith in Him; yet, the nations that idolized false gods grew indignant. They were infuriated at the declaration of the One through whom all things were created. He revealed Himself through His disciples, urging the nations to turn from their creations and seek Him, their true God. They were angered at their Lord due to their idols; those who might have despised their servants because of their idols faced condemnation, for their servant was fashioned by God, while their idol was merely a product of human hands. They were so enraged by their idols that they felt no shame in their ire toward their Lord. Yet, words born of anger serve as a prophecy, not a command, for the prophecy declares: "The Lord reigns; let the people be furious." Anger can yield good outcomes; let them be furious, and through their fury let martyrs receive their crowns.

When you heard Jeremiah read prior to the Apostle, if you listened closely, you perceived the current age in his words. He proclaimed: "The gods that did not make the heavens and the earth shall perish from the earth and from under the heavens" (Jeremiah 10:11). He did not say they would vanish from heaven, for they were never present there; rather, he emphasized their demise from the earth and beneath heaven, repeating 'earth' to signify its importance, as it lies within the dominion of heaven. Consider whether this is not taking place today. If much of this remains unfulfilled, how much more is yet to come? Idols linger more in the hearts of the Gentiles than in the sanctuaries of the temples. **He who sits enthroned between the cherubim is the King; let Him awaken the earth.** The cherubim symbolize God's throne, as revealed in Scripture—the exalted heavenly seat not visible to us, yet known fully to the Word of God, which reveals to the servants of God where He reigns. Not that God is seated like a man; rather, consider that if you are righteous and embody goodness, you become a throne for God, for it is written: "The soul of the righteous is a vessel of wisdom" (Proverbs 12:23). A throne, in our language, denotes a seat. Some knowledgeable of Hebrew interpret 'cherubim' to mean 'fullness of knowledge.' Since God transcends all knowledge, He is said to reign above the fullness of knowledge. Thus, let this fullness reside within you, and you shall be His throne.

God knows all things; even our hairs are numbered before Him (Matthew 10:30). Yet, the fullness of knowledge He desires for humanity is distinct from this knowledge; it pertains to His divine law. And who, you might ask, can fully comprehend that law to possess the fullness of its knowledge and thereby be a throne for God? Do not be troubled; it is succinctly conveyed: for the Apostle states, "Love is the fulfillment of the law" (Romans 13:10). What follows next? If you have been void of justification, reflect upon your heart and see if it harbors love. Where there is love, there lies the fulfillment of the Law; God dwells within you, and you become a throne for God. Let mankind express their anger; what harm can angry souls inflict upon one who has become a throne for God? Pay heed to those who harbor animosity toward you; do not neglect the One who dwells within you. You have become a heavenly abode, so why fear the earth? For Scripture declares, “Heaven is My throne” (Isaiah 66:1). Therefore, if you are filled with knowledge and love, having become a throne for God, you have become heaven. This physical heaven we observe is not of great significance to God. Holy souls and the minds of angels are the true heavens of God.

Great is the Lord in Zion and exalted over all (Psalm 98:2). What I previously indicated about the cherubim pertains to His greatness in Zion. Consider now: what is Zion? We know that Zion represents the city of God. Jerusalem is called Zion because the name signifies 'watching,' that is, to observe and contemplate. To watch implies an eagerness to see. Every soul is Zion if it seeks to perceive the light that is revealed. If it focuses on its own light, it will become dim; if it gazes upon Him, it will be illuminated. Now that it is clear Zion stands for the city of God, what does that city signify but the Holy Church? For those who love one another and love their God who resides within them constitute the city of God. A city is unified by a law; their law is Love, for "God is Love" (1 John 4:8). Hence, one who is full of love is full of God, and many who are filled with love form a city overflowing with God. This city of God is called Zion; therefore, the Church is Zion. In this, God is magnified.

Do you believe, brethren, that those whose instruments sounded yesterday are not resentful of our fasts? However, let us not bear anger towards them; instead, let us fast for their sake. Our Lord God, who resides within us, commanded us to pray for our enemies and to intercede for those who persecute us (Matthew 5:44). When the Church engages in this, the persecutors often diminish. The inebriated do not offend themselves, but rather the sober. Show me a person who genuinely finds happiness in God, longing for the eternal peace He promises, and observe how when they see someone reveling with instruments, their sorrow for the folly surpasses what is felt by someone afflicted with fever. Therefore, recognizing their wrongs, and remembering that we've also been freed from similar wrongs, we ought to grieve for them. If we do grieve for them, we will pray for them; and to ensure our prayers are heard, we will fast for them. We do not fast during our feasts. The fasts we observe during the days leading to Easter are different, specifically designated times in Christ. Conversely, during their feasts, we fast so that we may mourn alongside them. For in their joy, they provoke our sorrow, reminding us of their continual plight. We ought not to despair for those still lost, for many of them have been saved where we have been saved. If they remain angry, let us pray; and if any other part of the earth rises against us, let us continue to weep for them, that God may grant them understanding, so they too may hear the joyous words shared in this place.

Let all the people over whom You reign in Zion confess Your Name, great (Psalm 98:3). Your Name was regarded as insignificant while they raged against it; now, let it be magnified. In what way might we claim that the Name of Christ was small before it attained its global recognition? The report implied within His Name was initially viewed as trivial but has since become renowned. What nation has not heard of Christ's Name? Therefore, let men now confess before Your great Name, who once bore disdain for the Name that was once minimized. Why confess? Because His Name is marvelous and sacred. He is preached as the one who was crucified, as humble, and as condemned, all to exalt Him, to bring Him to life, and to come as the righteous Judge in power. He currently shows compassion towards those who blaspheme, for God's patience leads to repentance (Romans 2:4). He who offers mercy today will not always do so, and He whom they currently regard with fear will surely come to judge. Indeed, He will come, brethren; let us revere Him and live in such a way that we might be found at His right hand. He will judge, placing some on the left and others on the right (Matthew 25:31-33). He does not act chaotically; He will not err. He cannot mistakenly assign the righteous to the left or the wicked to the right. If He cannot err, we also err if we lack fear. Yet, if we live in fear of Him during our time on earth, we have nothing left to fear. For the honor of the King is marked by justice.

You have established equity; You have executed judgment and righteousness in Jacob. We too must seek justice; we must pursue righteousness, and it is He who instills these qualities in us, the Creator of our being. How can we possess justice and righteousness? You attain judgment by discerning good from evil, and righteousness by choosing good and forsaking evil. In discerning these, you achieve judgment; by acting accordingly, you cultivate righteousness. Avoid evil and pursue good; seek peace and follow after it. You must first discern judgment, then pursue righteousness. What is judgment? It is to recognize what is good and what is evil. What is righteousness? To turn away from evil and engage in good. But this cannot be achieved by your own means; notice what follows: "You have wrought judgment and righteousness in Jacob."

Magnify the Lord our God (Psalm 98:5). Truly magnify Him; offer genuine praise. Let us exalt Him, for He is the source of the very truth that we possess; with utter sincerity, He creates righteousness within us. For it is stated that Christ justifies the ungodly (Romans 4:5). Bow before His footstool, for He is holy. Before do we fall? Before His footstool. That which lies beneath our feet is known as a footstool—translated in Greek as ὑ ποπόδιον, and in Latin as Scabellum or Suppedaneum. But consider, beloved, before what He commands us to bow. Another passage states: "Heaven is My throne, and the earth is My footstool" (Isaiah 66:1). Therefore, is it worship of the earth that He commands, since it is described as the footstool for God's feet? Can we worship the earth when it is clearly written that we must worship the Lord our God (Deuteronomy 6:13)? Indeed, it says, “Fall down before His footstool,” and while explaining what His footstool entails, it asserts, "The earth is My footstool." I hesitate; I fear to worship the earth, lest the Creator of heaven and earth accuses me. Conversely, I do not fear to worship the footstool of my Lord because the Psalm calls me to bow before it. Yet, what is a footstool for His feet? The Scripture indicates, "The earth is a footstool for My feet." In my confusion, I turn to Christ, seeking clarity from Him. He reveals how the earth may indeed be worshipped without offense; how the footstool of His feet can be honored without wrongdoing. For He assumed earthly existence, taking flesh from the earth, drawing humanity from Mary. Since He walked this earth in flesh and provided us with the same flesh for our salvation, we learn how we are to revere such a footstool—that not only do we not sin by honoring it, but indeed, we would sin if we neglected it.

Moses and Aaron served within His divine order. The One who now reigns on earth as man is the same individual whom Moses, Aaron, and Samuel invoked. Consequently, it is written: ‘bow down at the footstool’ (Psalms 98:5), and in proclaiming the incarnation and the establishment of His dwelling, He also protects us by referring to "the mountain" (Psalms 98:9), which signifies the divine nature; for He remained God even as He assumed the humble form necessary for our salvation.

Many individuals err in recognizing Blessed Samuel solely as a priest. In truth, he was a Levite, donning the attire distinctive to his tribe rather than that of a priest. As it is written, "And his mother made him a garment, ephod bad" (see 1 Samuel 2:18-). The term "ephod" refers to a type of garment, while "bad" signifies linen. Linen attire was specifically reserved for the Levites. The priests of the Lord possessed five varieties of garments: gold, hyacinth, linen, purple, and scarlet, all typical of the priestly lineage. Conversely, the Levites wore "ephod bad," or linen clothing. We find the same distinction reiterated: "Moses and Aaron among His priests, and Samuel among those who call upon His name.” Here, we see priests alongside a Levite.

Moses and Aaron, among His appointed leaders, as well as Samuel among those who invoke His name, illustrate a consistent pattern of rebellion. The prophet references these figures not to exclude others but to highlight the intense longing for authority that had taken root within the Jewish people from a young age. Even during the era of Moses and Aaron, they sought to usurp the priestly office, and in Samuel's time, they turned their affections towards earthly kings, much to the detriment of God's dominion. Thus, the prophetic message reveals that their hostile uprising against the Savior, alongside their rejection of His redeeming reign, was not a sudden occurrence but rather an ongoing struggle inherent in their history. They called on the Lord, and He responded to them. See v. 7.

Moses, Aaron, the ancient priests, Samuel, and others who called upon the Lord and were heard by Him served as ministers of Christ. Moses is referenced as the lawgiver, Aaron as the high priest, and Samuel is acknowledged as the first of the prophets. By mentioning Moses, Aaron, and Samuel, he generally includes all those who strive to emulate their virtues, as noted by Didymus. This is supported by God’s declaration in Ezekiel: "When I bring a sword upon this land, even if these three men, Noah, Daniel, and Job, were in it, they would save only themselves by their righteousness, declares the Sovereign Lord" (Ezek. 14:17, 18). Here, God is not referring to the ancient figures of Noah and Job who have long passed, but rather to those who replicate their virtuous actions in life.

The Psalmist asserts that while both priests and prophets are referred to as saints, it is important to recognize that the footstool of these saints should not be revered. This distinction highlights the uniqueness of Christ compared to other saints, as He is the holy of holies. Consequently, after referencing Moses, the lawgiver; Aaron, the high priest; and Samuel, the foremost of the prophets—all of whom are acknowledged as saints—the Psalmist notes that they invoked the name of God. Any actions they accomplished were not through their own strength but through the power of the One who was called. This idea is articulated even more clearly later in the text.

In these statements, he highlights the unique grace that God bestowed upon the descendants of Abraham by selecting prophets and priests from among them, who acted as mediators in the establishment of the covenant of grace. While he references only three principal figures, he implicitly incorporates the entirety of Israel, with whom God forged His covenant, designating these three as the sole bearers of the priestly role. The calling referred to here is not merely any calling but specifically a sacred calling to the priesthood. Moses, Aaron, and Samuel served as divine mediators, chosen to present the needs of the people before God and to intercede on their behalf.

A Psalm inspired by the Holy Spirit, penned by David during the establishment of the kingdom within his lineage. It declares the supreme authority, strength, and humanity of God, the Almighty Sovereign, who reigns as both King and Judge upon the Ark of the Covenant, surrounded by Cherubim and Seraphim, seated invisibly in their midst: that all may exalt and worship Him, following the examples set by Moses, Aaron, and Samuel. This also points to the Kingdom of Christ, or the Holy Church, which is His Body (Eph. 1:23). When the King of heaven and earth was born, fear seized Herod and all of Jerusalem, leading him to enact cruelty upon the children (Mt. 2:3, 16). Earth, in the person of man, should be liberated from the bondage of demons and enter the freedom offered by Christ.