Oh clap your hands, all you nations. Shout to God with the voice of triumph!
Parallel Translations
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Oh clap your hands, all you nations. Shout to God with the voice of triumph!
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O clap your hands, all ye people; shout unto God with the voice of triumph.
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(47-1) For the Leader; a Psalm for the sons of Korah. (47-2) O clap your hands, all ye peoples; shout unto God with the voice of triumph.
Cross-references (17)
Passages linked to Psalms 47:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 98:4 Make a joyful noise to Yahweh, all the earth! Burst out and sing for joy, yes, sing praises!
- Psalms 106:47 Save us, Yahweh, our God, gather us from among the nations, to give thanks to your holy name, to triumph in your praise!
- Jeremiah 31:7 For Yahweh says, “Sing with gladness for Jacob, and shout for the chief of the nations. Publish, praise, and say, ‘Yahweh, save your people, the remnant of Israel!’
- Psalms 46:1 God is our refuge and strength, a very present help in trouble.
- Revelation 19:1-2 After these things I heard something like a loud voice of a great multitude in heaven, saying, “Hallelujah! Salvation, power, and glory belong to our God; for his judgments are true and righteous. For he has judged the great prostitute, who corrupted the earth with her sexual immorality, and he has avenged the blood of his servants at her hand.”
- Zechariah 9:9 Rejoice greatly, daughter of Zion! Shout, daughter of Jerusalem! Behold, your King comes to you! He is righteous, and having salvation; lowly, and riding on a donkey, even on a colt, the foal of a donkey.
- 2 Samuel 6:15 So David and all the house of Israel brought up Yahweh’s ark with shouting, and with the sound of the trumpet.
- 2 Kings 11:12 Then he brought out the king’s son, and put the crown on him, and gave him the covenant; and they made him king, and anointed him; and they clapped their hands, and said, “Long live the king!”
- Ezra 3:11-13 They sang to one another in praising and giving thanks to Yahweh, “For he is good, for his loving kindness endures forever toward Israel.” All the people shouted with a great shout, when they praised Yahweh, because the foundation of Yahweh’s house had been laid. But many of the priests and Levites and heads of fathers’ households, the old men who had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice. Many also shouted aloud for joy, so that the people could not discern the noise of the shout of joy from the noise of the weeping of the people; for the people shouted with a loud shout, and the noise was heard far away.
- Psalms 47:5 God has gone up with a shout, Yahweh with the sound of a trumpet.
- Isaiah 55:12 For you shall go out with joy, and be led out with peace. The mountains and the hills will break out before you into singing; and all the trees of the fields will clap their hands.
- Zechariah 4:7 Who are you, great mountain? Before Zerubbabel you are a plain; and he will bring out the capstone with shouts of ‘Grace, grace, to it!’ ”
- 1 Samuel 10:24 Samuel said to all the people, “Do you see him whom Yahweh has chosen, that there is no one like him among all the people?” All the people shouted, and said, “Long live the king!”
- 2 Chronicles 13:15 Then the men of Judah gave a shout. As the men of Judah shouted, God struck Jeroboam and all Israel before Abijah and Judah.
- Psalms 98:8 Let the rivers clap their hands. Let the mountains sing for joy together.
- Luke 19:37-40 As he was now getting near, at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen, saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven, and glory in the highest!” Some of the Pharisees from the multitude said to him, “Teacher, rebuke your disciples!” He answered them, “I tell you that if these were silent, the stones would cry out.”
- Zephaniah 3:14 Sing, daughter of Zion! Shout, Israel! Be glad and rejoice with all your heart, daughter of Jerusalem.
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John Calvin 1540 · Public Domain 1. Clap your hands, all ye peoples As the…
1. Clap your hands, all ye peoples As the Psalmist requires the nations, in token of their joy and of their thanksgiving; to God, to clap their hands, or rather exhorts them to a more than ordinary joy, the vehemence of which breaks forth and manifests itself by external expressions, it is certain that he is here speaking of the deliverance which God had wrought for them. Had God erected among the Gentiles some formidable kingdom, this would rather have deprived all of their courage, and overwhelmed them with despair, than given them matter to sing and leap for joy. Besides, the inspired writer does not here treat of some common or ordinary blessings of God; but of such blessings as will fill the whole world with incredible joy, and stir up the minds of all men to celebrate the praises of God. What he adds a little after, that all nations were brought into subjection to Israel, must, therefore, necessarily be understood not of slavish subjection, but of a subjection which is more excellent, and more to be desired, than all the kingdoms of the world. It would be unnatural for those who are subdued and brought to submit by force and fear to leap for joy. Many nations were tributary to David, and to his son Solomon; but while they were so, they ceased not, at the same time, to murmur, and bore impatiently the yoke which was imposed upon them, so far were they from giving thanks to God with joyful and cheerful hearts.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Here is figured Christ, unto whom all his should…
Here is figured Christ, unto whom all his should give willing obedience, and who would show himself terrible to the wicked.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 47:1 « To the chief Musician, A Psalm…
Psa 47:1 « To the chief Musician, A Psalm for the sons of Korah. » O clap your hands, all ye people; shout unto God with the voice of triumph.
A Psalm for the sons of Korah] Carmen triumphale, saith Mollerus; a panegyrical oration, saith Beza, written by David when topful of most ardent zeal, and sung by the Korites in that stately solemnity, whereat he brought at length the Lord’s holy ark into the city of David; which gallant history is lively set forth, 2Sa 6:1-23 1Ch 15:1-29 And the use that David doth here make of it, viz. concerning Christ’s kingdom, and the benefits thereby, concerneth us as much, or rather more than that ancient people. The Rabbis with one consent say, that this psalm is to be understood De diebus Christi, of the days of the Messiah, who was prefigured by the ark, and should be the joy of all nations.
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Ver. 1. O clap your hands, all ye people] As they used to do at their king’s coronation, 2Ki 11:12, show your joy for and interest in Christ your King, by manifesting your righteousness, and peace, and joy in the Holy Ghost. Other joys are mixed and dearly bought, but this is sincere and gratuitous, as the prophet Isaiah setteth forth elegantly, Psa 9:3; Psa 9:5-7.
Shout unto God, with the voice of triumph] Heb. of shrilling. God’s praises are to be celebrated with all manner of cheerfulness; and we are to be vexed at the vile dulness of our hearts, that are no more affected and enlarged hereunto; seeing all causes of joy are found eminently in God, and he is so well worthy to be praised, Psa 18:3. Jews and Gentiles are here jointly called upon joyfully to praise their Redeemer.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Shout unto God, in the worship and unto the…
Shout unto God, in the worship and unto the glory of the God of Israel.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain The psalmist, having his own heart filled with great…
The psalmist, having his own heart filled with great and good thoughts of God, endeavours to engage all about him in the blessed work of praise, as one convinced that God is worthy of all blessing and praise, and as one grieved at his own and others' backwardness to and barrenness in this work. Observe, in these verses,
I. Who are called upon to praise God: "All you people, all you people of Israel;" those were his own subjects, and under his charge, and therefore he will engage them to praise God, for on them he has an influence. Whatever others do, he and his house, he and his people, shall praise the Lord. Or, "All you people and nations of the earth;" and so it may be taken as a prophecy of the conversion of the Gentiles and the bringing of them into the church; see Rom 15:11.
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II. What they are called upon to do: "O clap your hands, in token of your own joy and satisfaction in what God has done for you, of your approbation, nay, your admiration, of what God has done in general, and of your indignation against all the enemies of God's glory, Job 27:23. Clap your hands, as men transported with pleasure, that cannot contain themselves; shout unto God, not to make him hear (his ear is not heavy), but to make all about you hear, and take notice how much you are affected and filled with the works of God. Shout with the voice of triumph in him, and in his power and goodness, that others may join with you in the triumph." Note, Such expressions of pious and devout affections as to some may seem indecent and imprudent ought not to be hastily censured and condemned, much less ridiculed, because, if they come from an upright heart, God will accept the strength of the affection and excuse the weakness of the expressions of it.
III. What is suggested to us as matter for our praise. 1. That the God with whom we have to do is a God of awful majesty (Psa 47:2): The Lord most high is terrible. He is infinitely above the noblest creatures, higher than the highest; there are those perfections in him that are to be reverenced by all, and particularly that power, holiness, and justice, that are to be dreaded by all those that contend with him. 2. That he is a God of sovereign and universal dominion. He is a King that reigns alone, and with an absolute power, a King over all the earth; all the creatures, being made by him, are subject to him, and therefore he is a great King, the King of kings. 3. That he takes a particular care of his people and their concerns, has done so and ever will; (1.) In giving them victory and success (Psa 47:3), subduing the people and nations under them, both those that stood in their way (Psa 44:2) and those that made attempts upon them. This God had done for them, witness the planting of them in Canaan, and their continuance there unto this day. This they doubted not but he would still do for them by his servant David, who prospered which way soever he turned his victorious arms. But this looks forward to the kingdom of the Messiah, which was to be set over all the earth, and not confined to the Jewish nation. Jesus Christ shall subdue the Gentiles; he shall bring them in as sheep into the fold (so the word signifies), not for slaughter, but for preservation. He shall subdue their affections, and make them a willing people in the day of his power, shall bring their thoughts into obedience to him, and reduce those who had gone astray, under the guidance of the great shepherd and bishop of souls, Pe1 2:25. (2.) In giving them rest and settlement (Psa 47:4): He shall choose our inheritance for us. He had chosen the land of Canaan to be an inheritance for Israel; it was the land which the Lord their God spied out for them; see Deu 32:8. This justified their possession of that land, an d gave them a good title; and this sweetened their enjoyment of it, and made it comfortable; they had reason to think it a happy lot, and to be satisfied in it, when it was that which Infinite Wisdom chose for them. And the setting up of God's sanctuary in it made it the excellency, the honour, of Jacob (Amo 6:8); and he chose so good an inheritance for Jacob because he loved him, Deu 7:8. Apply this spiritually, and it bespeaks, [1.] The happiness of the saints, that God himself has chosen their inheritance for them, and it is a goodly heritage: he has chosen it who knows the soul, and what will serve to make it happy; and he has chosen so well that he himself has undertaken to be the inheritance of his people (Psa 16:5), and he has laid up for them in the other world an inheritance incorruptible, Pe1 1:4. This will be indeed the excellency of Jacob, for whom, because he loved them, he prepared such a happiness as eye has not seen. [2.] The faith and submission of the saints to God. This is the language of every gracious soul, "God shall choose my inheritance for me; let him appoint me my lot, and I will acquiesce in the appointment. He knows what is good for me better than I do for myself, and therefore I will have no will of my own but what is resolved into his."
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain O clap your hands, all ye people, Meaning the…
O clap your hands, all ye people, Meaning the Gentiles more especially; see Psa 117:1 compared with Rom 15:9; who had reason to rejoice and be glad, since the ascended Lord and King here spoken of was given to be their Saviour, was the propitiation for their sins, and had given himself a ransom price for them; and now the Gospel was preached among them, by an order from him after his resurrection; and upon his ascension gifts were bestowed on his apostles, qualifying them for it; when many of them were converted by it, and were made partakers of the same grace and privileges with the Jews that believed in Christ, and were formed into Gospel churches. Wherefore they are called upon to declare their joy and gladness by "clapping their hands"; which is a gesture expressive of exultation and joy; see Psa 98:8, Nah 3:19. It was used at the unction and coronation of a king, Kg2 11:12; and so very proper to be used on occasion of the Messiah being made or declared Lord and Christ, as he was at his ascension, Act 2:36;
shout unto God with the voice of triumph; as when triumphs are made on account of victories obtained, which was now the case; Christ having conquered sin, Satan, and the world, by his sufferings and death, and having spoiled principalities and powers, made a show of them, openly triumphing over them, when he ascended on high, and led captivity captive; and he having sent his apostles into the Gentile world with his Gospel, they were caused to triumph in him wherever they came. And now these external actions of clapping hands, and shouting with the voice, are expressive of inward spiritual joy; which those among the people who were conquered by the grace of God, and had a sight of their ascended Lord and Saviour, were filled with: and who are exhorted to express it in this manner, unto God: not to angels, nor to men, no, not to ministers, who brought the joyful tidings to them; but to God, either to God the Father, for all their temporal and spiritual blessings; especially for the unspeakable gift of his Son, to suffer and die for them: or to the Son of God, God manifest in the flesh; God that was gone up with a shout, Psa 47:5; and was now at the right hand of God, crowned with glory and honour; who, by the sufferings of death, had obtained eternal redemption for them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain This psalm seems to have been composed upon the…
This psalm seems to have been composed upon the occasion of carrying the ark from the house of Obed-edom into the city of Zion, 2 Sam. vi, 12, 17. But as Zion was a type of the church, and the ark a type of Christ, so it has a farther reference, even to Christ's ascension into heaven, and to the spreading of his kingdom in all parts of the world. It contains an exhortation to rejoice in God, ver. 1-4. A prophecy of Christ's ascension, and of the calling of the Gentiles, ver. 5-9. To the chief musician, A psalm for the sons of Korah.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain The Gentiles are invited to celebrate the praises of…
PSALM XLVII
The Gentiles are invited to celebrate the praises of God as the
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Sovereign of the world, 1, 2.
The Jews exalt in his kindness to them, 3, 4.
All then join to celebrate his Majesty, as reigning over the
heathen, and gathering the dispersed Jews and Gentiles together
into one Church, 5-9.
NOTES ON PSALM XLVII
The title, "A Psalm for the sons of Korah," has nothing remarkable in it. The Psalm was probably written about the same time with the preceding, and relates to the happy state of the Jews when returned to their own land. They renewed their praises and promises of obedience, and celebrate him for the deliverance they had received. See the introduction to the preceding Psalm. Ps 46:1 In a spiritual sense, it appears to relate to the calling of the Gentiles to be made partakers of the blessings of the Gospel with the converted Jews.
Verse 1. O clap your hands, all ye people] Let both Jews and Gentiles magnify the Lord: the Jews, for being delivered from the Babylonish captivity; the Gentiles, for being called to enter into the glorious liberty of the children of God.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 47:1-2. O clap your hands, all ye people…
Psa 47:1-2. O clap your hands, all ye people — All ye tribes of Israel, or, rather, all nations, not only Jews but Gentiles; for all of them would, or might have benefit, if not by the removal of the ark to mount Zion, or to the temple, yet by that which was represented thereby, the ascension of the Messiah into heaven. Shout unto God — Unto the glory of the God of Israel. For the Lord most high — Above all gods and men; is terrible —
To all his enemies; a great King over all the earth — The universal monarch of the whole world, and not of Israel only. These lofty expressions of calling on all people to shout unto God with the voice of triumph, &c., whatever was the first occasion of them, seem to have been dictated and raised to this height of expression by a divine prophetic influence, to prefigure an event which should happen in the world, namely, a time when all the people of the earth, and not the Hebrews only, should call upon, and rejoice in, the true God, Jehovah.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain O clap your hands, all ye people - A…
O clap your hands, all ye people - A common way of expressing joy, or indicating applause. Compare the notes at Isa 55:12. The “people” here referred to are probably the Jewish people, and the call on them is to rejoice, with the customary marks of joy, in view of the great victory which God had gained over their enemies.
Shout unto God - Make a joyful noise in praise of God; that is, in acknowledgment that this victory has been gained by his interposition.
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With a voice of triumph - With such a shout as is usually raised when a victory is obtained; such a shout as occurs in a triumphal procession. Compare 2Sa 6:15; 1Ch 15:28; Job 39:25; Zec 4:7; Exo 32:18; Isa 12:6; Isa 42:11; Isa 44:23; Jer 50:15. There are doubtless times when loud shouts, as expressive of joy, are proper.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain Psalms 47
Psalms 47
To the chief Musician, A Psalm for the sons of Korah
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O clap your hands, all ye people;
Shout unto God with the voice of triumph.
2 For the Lord most high is terrible;
He is a great King over all the earth.
3 He shall subdue the people under us,
And the nations under our feet.
4 He shall choose our inheritance for us,
The excellency of Jacob whom he loved. Selah.
5 God is gone up with a shout,
The Lord with the sound of a trumpet.
6 Sing praises to God, sing praises:
Sing praises unto our King, sing praises.
7 For God is the King of all the earth:
Sing ye praises with understanding.
8 God reigneth over the heathen:
God sitteth upon the throne of his holiness.
9 The princes of the people are gathered together,
Even the people of the God of Abraham:
For the shields of the earth belong unto God:
He is greatly
exalted.
EXEGETICAL AND CRITICAL
Contents and Composition. With the glad notes of a solemn triumphal song, this Psalm celebrates a victory over foreign nations, gained by the immediate interposition of God. The possession of the promised land was thus secured, and an occasion was given to call upon all people to do homage to God, who, by this display of His power, has proved Himself to be King over all the earth. They, no less than the Israelites, are urged to praise this God, before whose majesty all the princes of the people, even the people of the God of Abraham bow in submission. The Psalm evidently had its origin in an historical event, and it embodies the Messianic idea of the extension of the Theocracy over all nations. It is not a simple expansion of the closing idea of the preceding Psalm, that God is exalted over all people, i. e. is Governor of the world. (Hupfeld). Nor is it a prediction of the universal reign of the Messiah, (Rabbins); nor of the Ascension of Christ (the Older critics). This latter view may have been derived from the typical entrance of the Ark (Claus, Stier) mentioned in 2 Samuel 6 and, as most expositors suppose, celebrated in Psalms 24. It is rather to be considered as a call to do homage to the God-king, by the people associated with Israel (Rosen). The special reference, however, is not to the subjugation and circumcision of the Idumæans, under John Hyrcanus, (Ols.); nor to the entrance into the Second Temple after the return from Babylon (Ewald); nor to the smiting of the Philistines by Hezekiah, 2Ki_18:8, (Hitzig); but to the victory of Jehosaphat (2 Chronicles 20), over the combined Moabites, Ammonites, Edomites, and Arabians. (Ven., Heng., Del).
Psa_47:2-5. O clap your hands, all ye people.—Clapping of hands, though sometimes an expression of malicious pleasure (Nah_3:19), is usually a sign of approval and joy. (Psa_98:8 : Is. 4:12), like the loud shouts (teruiah) of festive occasions, especially those on which homage was formally rendered Num_23:21; 2Ki_11:12; 1Sa_10:24.—In Psa_47:2 Eljôn may be understood as an attribute of Jehovah as in Psa_78:56, but it suits the context better here to take it as a predicate. By the “excellency (or the pride) of Jacob” Psa_47:4 is meant, not the temple as in Eze_24:21; nor the sin of pride as in Amo_6:8; Amo_8:7 : nor the future excellency of Israel as in Nah_2:3; but the Holy land, “the glorious land” of Dan_8:9, which God had chosen as a possession or inheritance (Num_3:8; Num_15:4; Isa_58:14), for the people whom he loved (here called Jacob) Mal_1:2. This sovereign choice by Almighty God (Exo_19:15; Deu_32:8), as an undoubted fact, and proof of His love is often referred to in the Psalms (e. g,Psa_33:12; Psa_65:5; Psa_135:3). Hence most modern expositors, like the older versions, understand the imperfects in Psa_47:3-4, as stating historic facts, a view which accords with Psa_47:8, and the triumphant tone of the song. The statement, however, has not a historic form, but is rather a praising generalization. The contents of Psa_47:4 come after those of Psa_47:3, probably, because the possession of the land having been in peril, was secured by God’s interposition. The older commentators (also Claus, Stier) take the imperfects in a future or optative sense, and explain Psa_47:3 as, a Messianic prophecy of the future glory of God’s people, expressed also in Psa_47:4, in the form of a wish, or as a promise that God would choose the heathen as an inheritance of this people. But as the form of expression is different in Psa_2:8, and the “choosing” in this connection is objectionable, Hupfeld proposes to read יַרְחִב instead of יִבְחַדi. e. may He enlarge for us our inheritance with the subjugated people of Canaan.
[Perowne: Psa_47:3-4. There is considerable difficulty in satisfactorily explaining these verses. They seem, at first sight, to refer to the past—to the destruction of the Canaanites and the establishment of Israel in the promised inheritance. So the LXX, Jerome, Vulg., Calvin. Luther makes the first verb future. Our Version renders both as future. Hupfeld translates both as optatives, and in the case of the first verb this seems required by the form (but see Isa_1:9).—According to this view “the inheritance” cannot refer to the Holy Land immediately, but to the nations who are to be gathered into it.—There is, however, a difficulty still, even with this explanation. The word “choose” is not the word we should expect. It seems awkward to say May he choose,” etc., instead of “May he make the nations our inheritance.” Hence Hupfeld proposes to read (see above), but there is no support for such a conjecture either in Mss., or Versions. I am inclined therefore with Ewald, Heng., Bunsen to take both verbs as presents (which the previous context seems to require) either as referring to a recent act of God, or to a continued act.—J. F.]
Psa_47:5-9. God is gone up with a shout. The display of God’s power on earth in special judgments and deliverances are described as a “descending from His throne:” so when his designs have been accomplished, He is said to “return” to it (Gen_17:22; Jdg_13:20; Psa_7:8; Psa_68:19). This throne “high and lifted up,” (Isa_6:1), is a symbol of His universal government (Isa_66:1; Psa_103:19), and as it is God’s throne, it properly takes the predicate “holy,” like the temple in Psa_5:8; Psa_11:4. This ascension, or “going up” is attended by the joyful voices of the delivered people, and the music of trumpets and cornets (Amo_2:2; Psa_98:6; 1Ch_15:28.) The celebration of this victory begun (2Ch_20:26), in the valley of Berachah (valley of Praise) shall continue without ceasing. It is designed to awaken in the Church a spiritual frame of mind by means of instructive and devotional songs (Maskil is erroneously taken as an adverb by Sept., Vulg., and some critics), and to produce the same effect on those Gentiles who having been admitted to the blessing of Abraham, have been, with the Israelites, consolidated into the one people of God.—The word “Princes” Psa_47:9, is to be taken not in a moral but a political sense. These “princes” are also designated as “shields,” i. e. protectors (Hos_4:18; Psa_84:10). Here they are assembled to do homage in the name of their people,—not however as conquered princes, not simply to take part in the triumphant festivities (De Wette, Ols.), nor simply to ratify the election of a king as in 2Sa_6:1-2, (Rosen.), but to make their joint submission to the government of God, and to confess their fellowship with His people. Neither here nor in Psa_47:2, is there any reference to the heads of the Jewish tribes as the “shields” of the land (Cler., Gesen). There is no need of inserting עִם before עַםi. e. with the people, (Hitz., Ols.); nor of the reading עִם= with the God of Abraham (Older Versions except Chald., Syr., Kimchi, Flamin, Ewald). We may not translate “to the people” (Calv., and others), whether we supply ל or אֶל, (Geier, Rosen.), or take it as an accusative (Heng.). The safest way and most accordant with gramatical rules, is to regard it as in apposition (Symm., Jer., J. H. Mich., Stier, De Wette, Hupf.).
DOCTRINAL AND ETHICAL
1. All people are called upon humbly to adore and joyfully to praise God. God is the governor of the whole world, and of all its dominions, His omnipotent acts prove that He rules in all lands, that with a mighty hand and in a righteous way, punishes and protects, casts down and lifts up. As God’s chosen people are the special recipients of the blessings of His government, they are bound first of all to raise the sound of triumph, and to invite and instruct other nations to join in their songs of praise, and to serve the Lord.
2. Each blessing and revelation of God given to His Church is an occasion for a hymn of praise, and a grateful confession of His glory. Never can she, never dare she forget or conceal the fact that His love is the ground of her election, and the cause of her salvation. But she is especially urged to give thanks with heart, hand and voice, when God not only gives her victory over her enemies, but also protects and confirms her in the promised inheritance. For thereby God makes an actual revelation of His majesty, and shows that while graciously condescending to His people, He still governs the world, on His heavenly throne.
3. There is a distinction to be made between God’s general government of the world, and that special one—the theocracy—which He established on earth, in and through the seed of Abraham. Even in the imperfect and typical form which it assumes in Old Testament history this is described as His descending to the earth, and His ascending to heaven. This theocracy, insignificant as was its origin in Israel has a world-embracing destination. It shall gather into itself all nations, who, as one people of God shall serve and adore one and the same heavenly King; and their princes shall accomplish those purposes which God has ordained for them, viz., to be the leaders of their people to salvation, and their protectors in the service of God.
HOMILETICAL AND PRACTICAL
How should the Church express her gratitude for the triumphant ascension of the Lord?—Not until the Lord has effected the design of His coming down to the earth, will He ascend again to His heavenly throne.—Although God is the Lord of the whole world, yet in condescension to human wants, He allows His kingdom on earth to begin in the form of servitude. Though small and feeble in its beginning, the kingdom of God will victoriously spread itself over the whole world.—The God of Abraham has His throne in heaven; yet He visits His people from thence, and rules the whole world. The praises of God should be not only loud and cheerful, but rendered in such a way also as to instruct and edify,—Oh! that all men would join in the praise of God,—that all princes would bind themselves to the service of God; and that all people would come together as the people of God.—Nations should not forget that God has ordained rulers over them; but rulers should remember that they have a Lord in heaven, and a duty to perform on earth, and that they can discharge the latter properly, only by serving the former.—The people of God may well render grateful praise to their heavenly king, for His love is the ground of their election, and His protection the pledge of their security.—Luther: A prophecy concerning Christ, that He should ascend on high, and become a king of the whole world, not by means of the sword, but only through gladsome songs, and the sound of trumpets, i. e., the joyful preaching of the Gospel.
Starke: Though only a small part of mankind adores Jesus as the King of grace, He is nevertheless Lord of the universe, and will be hereafter fully revealed as such.—The kingdom of this world has its pleasures, as well as the kingdom of Christ, but those of the latter are by far the noblest and most precious, since they come from God, and shall endure throughout eternity.—The inheritance which God gives to His faithful ones is the glorious blessing of Jacob, or all the promises of the kingdom of grace and glory.—There is no greater purpose to which man can apply his reason and wisdom, than to constant meditation, how he may live in honor before his Divine Lord.—Wherever we may be we are still under the supreme rule of God.—The Gospel does not abolish the order of nobility that bears shields and helmets, but those belonging to it should be all the more intent to become and remain faithful subjects of the kingdom of Christ.—Great lords claim to be such, “by the grace of God;” for this reason, they should humble themselves under His mighty hand, should love and honor Him and His word, and should be as nursing fathers to His Church. Isa_49:23.—Osiander: By meditation upon the glory of the Lord, we should indeed humbly and obediently submit to Him, and under all circumstances seek His aid.—Selnecker: A thanksgiving for Christ’s kingdom, and its eternal spiritual blessings.—Franke: The shadows of the Old Testament point to the realities of the New.—Renschel: O! King of the world, grant that all the nations of the earth may be converted unto Thee, that we may render thanks to Thy name.—Frisch: The designation of princes as “shields of the earth,” should remind rulers as well as subjects of their respective duties.—Richter: (Family Bible). All nations shall finally surround Israel, as an ornament.—Tholuck: The earth belongs unto the Lord, though its inhabitants have hitherto neglected to do Him homage.—Guenther: God’s dominion over the whole world is presented as the ground of joy; the occasion that calls it out is the victory of God’s people over the heathen; and the result of this victory and grateful joy, is the increased certainty of their election.—Diedrich: The object that awakens our deepest and eternal joy is at once the Supreme Majesty, and a consuming fire to all His obstinate foes.—Taube: A call upon all people for a song of joy to Israel’s God, who by His victory and ascension on high has proved Himself to be King over all the earth, and over the heathen.
[Henry: Here is a needful rule. Psa_47:7. Sing ye praises with understanding. 1. Intelligently; as those that do yourselves understand why and for what reasons you praise God, and what is the meaning of the service. This is the Gospel rule (1Co_14:15). To sing with the spirit and the understanding also. It is only with the heart that we make melody unto the Lord Eph_5:19. It is not an acceptable service, if it be not a reasonable service. 2. Instructively; as those that desire to make others understand God’s glorious perfections, and to teach them to praise Him.—Scott: The universal and absolute sovereignty of our holy God would be most terrible to every sinner, were it not administered by His incarnate Son from a mercy-seat; but now, it is terrible to the obstinate workers of iniquity alone.—If we are the chosen people of God, and His love and grace have made us more excellent than our unbelieving neighbors, we may be sure He has chosen for us a more honorable and excellent inheritance than all the kingdoms of the world, and that He will prepare our souls for that inheritance, by every dispensation here on earth.—J. F.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain 1-4. The first division of the psalm ends, (Psa_47:4,)…
1-4. The first division of the psalm ends, (Psa_47:4,) with a “selah;” but the theme is one throughout, namely, the universal dominion of Jehovah, of which Israel is the centre and glory.
Clap your hands—The highest demonstrations of joy are called for on an occasion of unexampled mercy. Psa_98:8; Isa_55:12.
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Most high—A descriptive title of Jehovah, as also great King, quoted by Malachi (Mal_1:14) in the same relation to his dominion over the heathen as here.
Subdue the… nations under our feet—This is not a description of the conversion of the nations, but of their forced and unwilling subjection, like that of captives in war, or tributary nations. So the word denotes. See notes on Psa_66:3; Psa_81:15; Psa_18:44; compare, also, Deu_33:29.
He shall choose our inheritance for us—This is a salient point in the psalm, and touches its historic occasion. The future tense is to be taken as the present, or as the continuance of a past act. God had chosen Israel for his peculiar people, and the land of Canaan for Israel’s possession. The ancient act of election, which was one of grace and not of merit, (Rom_9:11,) was for all time, and involved the place of their dwelling. Gen_15:7. The enemy had intended nothing less than to cast out Israel from his land, (See 2Ch_20:11;) but by defending their title through the recent miraculous deliverance, God had reaffirmed the ancient election, and maintained the right and dignity of his Church, through which the nations should yet make their submission to Him.
The excellency of Jacob—The pride or excellency of Jacob was the good land to which he became heir, according to the rank of the first born.
Whom he loved—See notes on Mal_1:2; Rom_9:13. God sovereignly conferred on Jacob the birthright, with its high temporal and spiritual honours, for public ends, leaving his personal salvation on the same ground of free grace and free will as that of Esau, or any other man.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 1. all ye people] Render all ye peoples, here…
1. all ye people] Render all ye peoples, here and in Psa_47:3; Psa_47:9 a. It is the nations of the world who are addressed. They are summoned to salute Jehovah, as a new king was saluted on his accession, with clapping of hands (2Ki_11:12) and shouting (1Sa_10:24). Cp. Num_23:21, where “the shout of a king” means the shout with which Israel celebrates the Presence of Jehovah in its midst as a victorious king.
triumph] The cognate verb is used in Psa_20:5 of the joyous shouting which welcomes the victorious king.
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1–4. A summons to all nations to acknowledge Jehovah as their King. He has proved His sovereignty by subjecting the nations to His own people and assigning to it the choicest land for its inheritance.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) Of triumph.—Or, of exultation, as LXX. and Vulg.…
(1) Of triumph.—Or, of exultation, as LXX. and Vulg. For the hand-clapping at a time of national rejoicing, such as the coronation of a king, see 2Ki_11:12 (comp. Psa_98:8); and for the “shout,” comp. Num_23:21, “the shout of a king”; and 1Sa_10:24. With the Hebrews, as with our own English forefathers, this sign of popular assent,
“In full acclaim,
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A people’s voice,
The proof and echo of all human fame,”
played a large and important part.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain THIS is a song of praise to God, as…
THIS is a song of praise to God, as the King of the whole earth. It has been called "one of the accession psalms," because it depicts God as assuming his kingdom, and taking his seat upon his throne (vers. 5-8). There is nothing in the psalm that very definitely marks the time of the composition; but it may well be, as Dr. Kay suggests, a psalm in which "Israel collectively acknowledges what David had been allowed to accomplish." The title assigns it to "the sons of Korah," who were among David"s chief musicians.
O clap your hands, all ye people; rather, all ye peoples. The nations of the earth generally not Israel only are addressed. The events which have taken place the great extension of God"s kingdom, by David"s conquests, are for the advantage of all, and all ought to be thankful for them. Shout unto God with the voice of triumph; or, with a voice of joy. Professor Cheyne renders, "in ringing tones.
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HOMILIES BY C. CLEMANCE Vers. 1-9. A song for all the peoples!
That it is possible this psalm may have been penned immediately after some specific victory, such as that of Jehoshaphat over the formidable combination of peoples that came up against him, (2Ch 20) we may admit; but we can scarcely understand how the peoples should have been invited to clap their hands at their own humiliating defeat. And it seems to us altogether unworthy of the sublime elevation of this psalm to look at it solely, or even mainly, from a military point of view, as if all the nations were invited to a song of triumph over their utter powerlessness to prevail against the chosen people of God. Delitzsch remarks, "In the mirror of the present event, the poet reads the great fact of the conversion of all peoples to Jehovah, which closes the history of the world."Perowne writes, "This is a hymn of triumph, in which the singer calls upon all the nations to praise Jehovah as their King, and joyfully anticipates the time when they shall all become one body with the people of the God of Abraham." Canon Cook says, "While celebrating a transaction of immediate interest to God"s people, the psalmist uses expressions throughout which have their adequate fulfilment in the Person and work of the Messiah." And Dr. Binnie wisely remarks that the invitation to the nations, in the first verse, plainly implies that the subjugation is not a carnal one, but "the yearning of men"s minds and hearts for God." We are not called on to decide, nor even to ask the question How much did the human penman of this psalm understand by it? Nor are we to perplex ourselves by asking How could any human mind forecast all this? For it is not by any law of naturalistic psychology that such a psalm as this is to be tested. The Apostle Peter tells us that "no prophecy of the Scripture comes out of any private interpretation" of the will of God. Nay, further, that the will of man was not the origin of prophecy, (2Pe_1:21) but that holy men of God spake as they were borne on by the Holy Ghost. He tells us, too, (1Pe_1:10-12) that they did not comprehend the full significance of the words which came from their lips; that they diligently inquired into their meaning; that they uttered them, not for themselves, but for us; that their theme was "the sufferings of Christ, and the glory that should follow." So that, having this key to the interpretation of the prophetic songs of Scripture, we see that such remarks as those of Cheyne concerning prophecy and psychologyare utterly wide of the mark, and that the sole question before us is What do the words of this psalm declare, when dealt with according to the analogy of faith, concerning the prophetic forecast of the kingdom of the Messiah?
I THE WORDS OF THIS PSALM DISCLOSE A GREAT THEME FOR SONG. A theme evidently much vaster and more far-reaching than the results of any material, local, or national triumph could possibly be; for it is one which is calculated to make all peoples clap their hands with joy, which could not possibly be true of any victory on an earthly battle-field. We feel increasingly that the terms of this psalm are intelligible only as referred immediately to the conflict and victory of the great Captain of salvation in undertaking to "save" his people from their sins. As Matthew Poole admirably remarks, "In Psalmo 45 actum est de Rege; in Psalmo 46 de eivitate Dei; hic, de Gentium adjunctione ad populum Dei, quam per Christum impletam videmus." And thus we see how far ahead the expansiveness of the Old Testament predictions was of the narrow exclusiveness of the average Jew. Here there is a celebration of God"s work which brings out expressions of greatest delight. The delight is in a triumphant achievement that will link all nations in one; and the cause of the delight is not their work, but God"s work for them. To nothing but the redemption which is in Christ Jesus could all this possibly apply. Here is a fourfold work of God.
1. The descent of the King to earth. In ver. 5 we read, "God is gone up with a shout." So in Psa_68:18, "Thou hast ascended up on high," etc. In quoting this last-named verse, the Apostle Paul argues, (Eph_4:9) "brow that he ascended, what is it but that he descended first into the lower parts of the earth?" The ascension implies that he descended. How can it be otherwise here? That God has gone up from earth involves the truth that he was here; and that means that he came down from heaven. (so Joh_3:13 Joh_16:28 Joh_17:5, 24 Luk_19:10 2Co_8:9 Php_2:6, 7 1Ti_1:15) The coming of the Son Incarnate into the world is the fact announced in the New Testament, and many times predicted in the Old Testament. (Isa_9:6 Gen_49:10 Luk_24:44 Mat_5:17 Joh_5:46) How far the psalmist understood the meaning of his own words, we are not called on to say; but the meaning of the Holy Ghost in inspiring them is perfectly clear.
2. The ascent of the King is also foretold. (Ver. 5) The descent, implicitly; the ascent, explicitly. And in this doctrine many of the Old Testament writers blend their words. (Psa_68:18 Psa 110:11) The King was to be exalted on high. He is. (cf. Act_1:9 Act_2:33 Eph_4:10 Eph_1:20 Heb_4:14 Heb_6:20 Heb_9:24 Heb_10:12)
3. The exalted King is Sovereign over all the nations. (Ver. 8) "The heathen" (Authorized Version) is equivalent to "the nations" (Revised Version). All the nations are under Immanuel"s sceptre. Through his death Satan is dethroned, and the Christ enthroned, and every child of man is now under his mediatorial sway. So we are taught in Joh_12:31, 32 Act_10:34, Act_10:35. He is now enthroned at the right hand of God; and those hands that were pierced with nails now sway the sceptre of universal power. Yea, and he must reign till he hath put all enemies under his feet (Psalm 110). The mediatorial throne is "the throne of his holiness" (ver. 8). In the life of Christ holiness was manifested; in his death, whereby he condemned sin, holiness was vindicated. From his seat above, holiness sways the sceptre; by the power of his Spirit, holiness is created in human spirits. And under the sway of this throne all nations are embraced. "Earth"s poor distinctions vanish here." "In Christ there is neither Greek, nor Jew, barbarian, Scythian, bond, nor free; but Christ is all, and in all." And in him all the peoples of the earth may find their home in Abraham"s God (ver. 9). The shields, i.e. the princes, of the earth belong unto God.
4. The King governs the world for the sake of the Church. (Ver. 3) So the third verse indicates. The thought is expressed with gospel clearness in Eph_1:22 and Rom_8:28, that out of a sinful world God may call a living Church, to be presented to himself, without spot, or wrinkle, or any such thing. This is the Divine subjugation of his foes, which the mediatorial sovereignty of Christ ensures.
II HERE IS A CALL FOR SONG ON THIS GREAT THEME, FROM ALL PEOPLES. Man"s sin makes us weep. God"s mercy makes us sing; and no aspect thereof makes us gladder than that of the triumph of redeeming grace and dying love. And well may the psalmist, thus forecasting redemption"s story through the inspiration of the Holy Ghost, call for universal song. Well may we sing; for:
1. The great conflict is past. "The voice of triumph" may therefore be ours. (cf. Col_2:15)
2. The sceptre of the world is in the hands of One, and of One only. There is no division of power (ver. 7).
3. The sceptre of the world is in the hands of the Supreme (ver. 2) And where else could we desire all power to be lodged? (cf. Mat_28:18 Joh_17:2 Rev_1:18 Psa_2:12)
4. There is a rich inheritance in store for, the loyal ones. The Jew expected an earthly inheritance by virtue of his descent from Abraham; but all believers will have an infinitely greater inheritance by virtue of their union with Christ. God chooses it for us; and with his choice we may be well content. He will deal right royally with his own, and will act worthily of a God. For this inheritance we can wait. (Rom_8:17, Rom_8:18)
5. In the advance of the Divine plans all barriers between race and race are destined to fall: All kindreds of the earth are to rally to the standard of Abrahams God! Nowhere is this breaking down of boundaries more strikingly set forth than in Eph_2:12-22, which is an exposition of the basis and structural plan of the Christian commonwealth. This the aged Jacob foretold when he said, "To him shall the gathering of the people be." To this psalmists and seers Point. For this the Saviour prayed: "That they all may be one." He died to "gather together in one the children of God which are scattered abroad". (Joh_11:52 Joh 10:16 Isa_42:4) At such a thought, "Clap your hands, all ye peoples! C.
HOMILIES BY W. FORSYTH Vers. 1-9. The universal King.
The Lord is here set forth as "King over all the earth." His government commands
I THE HOMAGE OF THE INTELLECT. "The Most High" is the Maker of heaven and earth. He is infinitely wise and holy and powerful. Not dependent upon other beings, he rules singly and done, in supreme majesty. Reason, therefore, not only confesses his right, but his fitness. Here is the repose of the mind in a perfect King.
II THE ACQUIESCENCE OF THE CONSCIENCE. The Lord Most High is "terrible." This does not mean that he is an object of terror, but of reverence. What God does in dealing with the nations is ever the expression of judgment and righteousness. Whether it be in the temple or in the world, in manifesting himself in love to his people or in ruling over the heathen, he is ever just. His government, in its laws and administration, is absolutely pure. The throne on which he is seated is the throne of his holiness. Conscience, where it is free, cries, "Amen.
III THE ADORATION OF THE HEART. "Sing praises." Four times this call is given. This shows both its justice and its universality. To this call, all hearts, "honest and good," respond with joy. The more we study, the better we understand, the character and the rule of God, the more fervently shall we join in the anthem of praise. "Sing praises to God." This is no mere form, no senseless outburst, like that of the men of Ephesus, who for two whole hours cried out, "Great is Diana of the Ephesians!". (Act_19:34) Looking to the past, contemplating the present, imaging the future, we see that, under God, all things are tending towards one great end, and therefore we can sing praises "with understanding." It has been said that "a people"s voice is the proof and echo of all human fame." So as truth prevails, and men everywhere are brought under the benign and holy sway of Christ, shall they with glad enthusiasm proclaim the Name and glory of God. Learn, therefore, the evil and the folly of sin. It is rebellion against the Lord Most High! Learn also the real unity of believers. Whatever differences there may be amongst them as regards lesser things, when they utter their hearts in prayer and praise, we find that they are one. The hymns of the Church for ever witness to the unity of the Church.
Learn also how all the prophets speak of Christ and his kingdom. Their words had higher meanings than they knew of. Consciously or unconsciously, but moved by the Holy Ghost, they spake of the glories of the latter day. "Come then, and, added to thy many crowns, Receive yet one, the crown of all the earth, Thou who alone art worthy. W.F.
HOMILIES BY C. SHORT Vers. 1-9. The universal sovereignty of God.
The occasion of the psalm was, according to ver. 3, an overthrow of many heathen peoples by the visible interposition of God, who had leagued themselves against Israel, and who, according to ver. 4, had set out with the purpose of expelling Israel from her land. Another interpretation is that the psalm was composed for the dedication of the temple on the return from captivity. The main thought is the universal sovereignty of God. "God is the King of all the earth." Three thoughts are suggested.
I GOD CONSTRAINS HIS ENEMIES TO FULFIL HIS PURPOSE. (Vers. 3-8)
1. The almighty wisdom and goodness of God bring good out of evil. "Maketh the wrath of man to praise him, and the remainder of wrath he restrains.
2. This should be aground of truth and joy to the whole world. (Vers. 6, 7) Evil, therefore, is not absolute and eternal, and cannot be finally victorious over him to whom "the shields of the earth belong." This is the psalmist"s thought.
II GOD HAS CHOSEN AND SECURED THE INHERITANCE OF HIS PEOPLE, (Ver. 4) The reference here is to the Holy Land. God would not allow the heathen to wrest it from them.
1. Generally, G od has given us a grand destiny in Christ and heaven. Rest is our inheritance.
2. He wall secure this to all who accept his promises, and faithfully seek for it. He restored the Jews, who for a time had been disinherited, when they became penitent and forsook their idolatry. "If God be for us, who can be against us?
III THE GREATEST MEN, KINGS AND LEADERS, SHALL AT LENGTH YIELD THEMSELVES TO GOD. (Ver. 9)
1. The kings of thought shall at length bow to Christ as the highest Wisdom.
2. The kings of action will acknowledge him as the inspiration of the grandest conduct. He is the King of kings and the Lord of lords, to whom every knee shall bow. S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Title. To the Chief Musician. Many songs were dedicated…
Title. To the Chief Musician. Many songs were dedicated to this leader of the chorus, but he was not overloaded thereby. God's service is such delight that it cannot weary us; and that choicest part of it, the singing of his praises, is so pleasurable that we cannot have too much of it. Doubtless, the chief musician, as he was commissioned with so many sacred songs, felt that the more the merrier. A Psalm for the Sons of Korah. We cannot agree with those who think that the sons of Korah were the authors of these Psalms; they have all the indications of David's authorship that one could expect to see. Our ear has grown accustomed to the ring of David's compositions, and we are morally certain that we hear it in this Psalm. Every expert would detect here the autography of the Son of Jesse, or we are greatly mistaken. The Sons of Korah sang these Psalms, but we believe they did not write them. Fit singers were they whose origin reminded them of sin, whose existence was a proof of sovereign grace, and whose name has a close connection with the name of Calvary.
Subject. Whether the immediate subject of this Psalm be the carrying up of the ark from the house of Obededom to Mount Zion, or the celebration of some memorable victory, it would be hard to decide. As even the doctors differ, who should dogmatise? But it is very clear that both the present sovereignty of Jehovah, and the final victories of our Lord, are here fitly hymned, while his ascension, as the prophecy of them, is sweetly gloried in.
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Division. In so short a Psalm, there is no need of any other division than that indicated by the musical pause at the end of Ps 47:4.
Ver. 1. O clap your hands. The most natural and most enthusiastic tokens of exultation are to be used in view of the victories of the Lord, and his universal reign. Our joy in God may be demonstrative, and yet he will not censure it. All ye people. The joy is to extend to all nations; Israel may lead the van, but all the Gentiles are to follow in the march of triumph, for they have an equal share in that kingdom where there is neither Greek nor Jew, but Christ is all and in all. Even now if they did but know it, it is the best hope of all nations that Jehovah ruleth over them. If they cannot all speak the same tongue, the symbolic language of the hands they can all use. All people will be ruled by the Lord in the latter days, and all will exult in that rule; were they wise they would submit to it now, and rejoice to do so; yea, they would clap their hands in rapture at the thought. Shout, let your voices keep tune with your hands. Unto God, let him have all the honours of the day, and let them be loud, joyous, universal, and undivided. With the voice of triumph, with happy sounds, consonant with such splendid victories, so great a King, so excellent a rule, and such happy subjects. Many are human languages, and yet the nations may triumph as with one voice. Faith's view of God's government is full of transport. The prospect of the universal reign of the Prince of Peace is enough to make the tongue of the dumb sing; what will the reality be? Well might the poet of the seasons bid mountains and valleys raise their joyous hymn
"For the GREAT SHEPHERD reigns,
And his unsuffering kingdom yet will come."
Whole Psalm. Some have applied this Psalm to Christ's ascension; but it speaks of his Second Coming. The Mighty One is seated peacefully on his throne. We are referred back to Ps 45:1-17. Andrew A. Bonar.
Ver. 1. O clap your hands, all ye people; shout unto God with the voice of triumph. This should be done, 1. Cheerfully, Clap your hands, for this is a sign of inward joy, Na 3:19. 2. Universally: "O clap you hands, all ye people." 3. Vocally: Shout unto God with the voice of triumph. 4. Frequently: "Sing praises to God, sing praises: sing praises unto our King, sing praises", Ps 47:6; and again "sing praises", Ps 47:7. It cannot be done too frequently. 5. Knowingly and discreetly: "Sing ye praises with understanding; "know the reason why ye are to praise him. Adam Clarke.
Ver. 1. O clap your hands, etc. Such expressions of pious and devout affection as to some may seem indecent and imprudent, yet ought not to be hastily censured and condemned, much less ridiculed; because if they come from an upright heart, God will accept the strength of the affection, and excuse the weakness of the expressions of it. Matthew Henry.
Ver. 1. O clap your hands. The voice of melody is not so much to be uttered with the tongue, as with the hands; that it, it is our deeds not our words, by which God is here to be praised. Even as it was in him whose pattern we are to follow: "Jesus began both to do and to teach." J. M. Neale.
Ver. 1. All ye people. Peoples, in the plural. Here it is used to call both Jews and Gentilesall nations. William S. Plumer.
Ver. 1. Shout unto God. Jubilate Deo: in God, and concerning God, and in honour of God. He does not excite them to carnal joy. Martin Geier.
Ver. 1. Unusual and enthusiastic expressions of joy when justifiable and even desirable.
Ver. 1-4. Joy the true spirit of worship. 1. Joy in God's character. 2. In his reign. 3. In the triumphs of his gospel. 4. In his favour to his saints.
In the Works of JOHN BOYS, 1626, folio, pp. 931-937, there is an Exposition of this Psalm.
Psalms 47:2*
Ver. 1-4. Joy the true spirit of worship. 1. Joy in God's character. 2. In his reign. 3. In the triumphs of his gospel. 4. In his favour to his saints.
Ver. 1-4. Joy the true spirit of worship. 1. Joy in God's character. 2. In his reign. 3. In the triumphs of his gospel. 4. In his favour to his saints.
Ver. 1-4. Joy the true spirit of worship. 1. Joy in God's character. 2. In his reign. 3. In the triumphs of his gospel. 4. In his favour to his saints.
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain O clap your hands, all ye people.
Psa_47:1-9
O clap your hands, all ye people.
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Messianic triumph predicted
The psalmist looked far ahead. His immediate experience was as a little window through which he saw great matters. The prophecy of the universal spread of Gods kingdom and the inclusion in it of the Gentiles is Messianic; and whether the singer knew that he spoke of a fair hope which should not be a fact for weary centuries, or anticipated wider and permanent results from that triumph which inspired his song, he spake of the Christ, and his strains are true prophecies of His dominion. There is no intentional reference in the psalm to the Ascension; but the thoughts underlying its picture of Gods going up with a shout are the same which that Ascension sets forth as facts--the merciful coming down into humanity of the Divine Helper; the completeness of His victory as attested by His return thither where He was before; His session in heaven, not as idle nor wearied, but as having done what He meant to do; His continuous working as King in the world; and the widening recognition of His authority by loving hearts. The psalmist summons us all to swell with our voices that great chorus of praise which, like a sea, rolls and breaks in music round His royal seat. (A. Maclaren, D. D.)
The praiseworthy and the faultworthy in worship
Man is a worshipper. The deepest craving of his soul is for worship, and in true worship alone he can find the healthy excitement and the full and felicitous development and exercise of all his powers.
I. The praise-Worthy in worship.
1. Exultancy. O clap your hands, etc.; shout unto God. Sing praises to God, etc. Among the reasons indicated in the psalm for this exultancy is His supremacy over all the earth.
(1) His government of the world is founded upon the reason of things.
(2) His government of the world is founded upon laws suited to the nature of His subjects.
(3) His government of the world is exercised for purely benevolent ends.
(4) His government of the world affords opportunities for rebels to be restored.
2. Enthusiasm. In worship all the faculties and susceptibilities of the soul are interested, and into it conscience pours its whole force.
3. Monotheism. There is one God, and one only, to be worshipped. The supremely good is to be loved supremely, the supremely great to be adored supremely, the supremely just to be obeyed supremely.
4. Intelligence. Sing ye praises with understanding. Worship is not an unmeaning act, not a burst of blind passion; it is founded in the profoundest philosophy, it implies the grandest truths.
II. The fault-Worthy in worship.
1. There is something like selfishness here. Worship may begin in gratitude, may spring from a sense of Gods personal kindness; but it only becomes virtuous and noble as it rises into self-oblivious adoration.
2. There is something like revenge here. He shall subdue the people under us, and the nations under our feet. God reigneth over the heathen. The shields of the earth belong unto God; i.e. the rulers of the earth are in His hand. (Homilist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain Psalms 47
Psalms 47
THE closing thought of Psalms 46 is nobly expanded in this jubilant summons to all nations to praise Jehovah as their King. Both psalms have a similar, and probably the same, historical basis: a Divine act so recent that the tumult of triumph has not yet subsided, and the waves of joy still run high. Only in Psalms 46 the effect of that God-wrought deliverance is principally regarded as the security and peace of Israel, and in this psalm as the drawing of the nations to obey Israels King, and so to join the chorus of Israels praise. While the psalm has many resemblances to the Songs of the King, {Psalms 93, seqq.} it is clearly in its right place here, as forming with the preceding and succeeding psalms a trilogy, occasioned by one great manifestation of Gods care for the nation. No event is more appropriate than the usually accepted destruction of Sennacheribs army. The psalm has little of complexity in structure or thought. It is a gush of pure rapture. It rises to prophetic foresight, and, by reason of a comparatively small historical occasion, has a vision of the world wide expansion of the kingdom of God. It falls into two strophes of four verses each, with one longer verse appended to the latter.
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In the first strophe the nations are invited to welcome God as their King, not only because of His Divine exaltation and world wide dominion, but also because of His deeds for "Jacob." The same Divine act which in Psalms 46 is represented as quelling wars and melting the earth, and in Psalms 48, as bringing dismay, pain, and flight, is here contemplated as attracting the nations to worship. The psalmist knows that destructive providences have their gracious aspect, and that Gods true victory over men is not won when opposition is crushed and hearts made to quake, but when recognition of His sway and joy in it swell the heart. The quick clatter of clapping hands in sign of homage to the King {2Ki_11:12} blends with the shrill cries with which Easterns express joy, in "a tumult of acclaim." Hupfeld thinks that to suppose the heathen called upon to do homage because of the victory for Israel won over them is entirely mistaken. But unless that victory is the reason for the summons, the psalm offers none; and it is surely not difficult to suppose that the exhibition of Gods power leads to reflection which issues in recognition of His sovereignty. Psa_46:3-4, seem to state the grounds for the summons in Psa_47:1. The tenses in these verses present a difficulty in the way of taking them for a historical retrospect of the conquest and partition of Canaan, which but for that objection would be the natural interpretation. It is possible to take them as "a truth of experience inferred from what has just been witnessed, the historical fact being expressed not in historical form, but generalised and idealised" (Delitzsch, in loc.). The just accomplished deliverance repeated in essence the wonders of the first entrance on possession of the land, and revealed the continuous working of the same Divine hand, ever renewing the choice of Jacobs inheritance, and ever scattering its enemies. "The pride of Jacob" is a phrase in apposition with "our inheritance." The Holy Land was the object of "pride" to "Jacob," not in an evil sense "but in that he boasted of it as a precious treasure intrusted to him by God. The root fact of all Gods ancient and continued blessings is that He "loved." His own heart, not Jacobs deserts, prompted His mercies.
The second strophe is distinguished from the first by the increased fervour of its calls to praise, by its still more exultant rush, and by its omission of reference to Jacob. It is wholly concerned with the peoples whom it invites to take up the song. As in the former strophe the singer showed to the peoples God working in the world, here he bids them look up and see Him ascending on high. "Now that He ascended, what is it but that He also descended first?" The mighty deliverance of which the triumph throbs through this trilogy of paeans of victory was Gods coming down. Now He has gone back to His throne and seated Himself thereon, not as having ceased to work in the world-for He is still King over it all-but as having completed a delivering work. He does not withdraw when He goes up. He does not cease to work here below when He sits throned in His palace-temple above. The "shout" and "voice of a trumpet," which accompany that ascent, are borrowed from the ordinary attendants on a triumphal procession. He soars as in a chariot of praises, -from whose lips the psalm does not say, but probably it intends Israel to be understood as the singer. To that choir the nations are called to join their voices and harps, since God is their King too, and not Jacobs only. The word rendered in the A.V. and R.V. (text) "with understanding" is a noun, the name of a description of psalm, which occurs in several psalm titles, and is best understood as "a skilful song." Psa_47:8 gathers up the reasons for the peoples homage to God. He has "become King" over them by His recent act, having manifested and established His dominion; and He has now "sat down on His throne," as having accomplished His purpose, and as thence administering the worlds affairs.
A final verse, of double the length of the others, stands somewhat apart from the preceding strophe both in rhythm and in thought. It crowns the whole. The invitations to the nations are conceived of as having been welcomed and obeyed. And there rises before the poets eye a fair picture of a great convocation, such as might wait before a world-ruling monarchs throne on the day of his coronation. The princes of the nations, like tributary kings, come flocking to do homage, "as if they surely knew their sovereign Lord was by."
The obliteration of distinction between Israel and the nations, by the incorporation of the latter, so that "the peoples" become part of the "people of the God of Abraham," floats before the singers prophetic eye, as the end of Gods great manifestation of Himself. The two parts of that double choir, which the preceding strophes summon to song, coalesce at last, and in grand unison send up one full-throated, universal melodious shout of praise. "The shields of the earth" are best understood as a figurative expression for the princes just spoken of, who now at last recognise to whom they belong. Thus God has exalted Himself by His deeds; and the result of these deeds is that He is greatly exalted by the praise of a world, in which Israel and the "peoples" dwell as one beneath His sceptre and celebrate His name.
The psalmist looked far ahead. His immediate experience was as "a little window through which he saw great matters." The prophecy of the universal spread of Gods kingdom and the inclusion in it of the Gentiles is Messianic; and whether the singer knew that he spoke of a fair hope which should not be a fact for weary centuries, or anticipated wider and permanent results from that triumph which inspired his song, he spake of the Christ, and his strains are true prophecies of His dominion. There is no intentional reference in the psalm to the Ascension; but the thoughts underlying its picture of Gods going up with a shout are the same which that Ascension sets forth as facts, -the merciful coming down into humanity of the Divine Helper; the completeness of His victory as attested by His return thither where He was before; His session in heaven, not as idle nor wearied, but as having done what He meant to do; His continuous working as King in the world; and the widening recognition of His authority by loving hearts. The psalmist summons us all to swell with our voices that great chorus of praise which, like a sea, roils and breaks in music round His royal seat.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Superscription.—“To the Chief Musician, a psalm for the sons…
INTRODUCTION
Superscription.—“To the Chief Musician, a psalm for the sons of Korah.” See Introduction to Psalms 42.
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The author of the psalm, and the occasion on which it was composed, are alike unknown. It is a psalm of triumph, and presents indications of having been composed on the occasion of some signal victory. Professor Alexander and Hengstenberg suggest that it was composed to celebrate the victory of Jehoshaphat over the combined forces of the Moabites, Ammonites, and Edomites (2 Chronicles 20). The suggestion seems to us very reasonable. Reasons such as these are offered in support of it:—
1. The manifestation of the hand of God in the victory, as it was obtained without any fighting on the part of the chosen people.
2. Special mention of the Kohathites as having been present in the army (2Ch_20:19).
3. A service of praise to God was held in the valley before the departure of Jehoshaphat and his people (2Ch_20:26), which probably suggested Psa_47:5 of the psalm. “From that valley God made, as it were. His ascent to heaven, after having achieved redemption for His people.”
EXHORTATION TO PRAISE GOD, BECAUSE OF HIS GOVERNMENT OF THE WORLD
We have in the psalm—
I. Reasons why we should praise God. The one great general reason upon which the Psalmist bases his appeal to men to praise God is that of His reign over the earth. But he brings forward particular reasons.
1. Because of His majesty and power. “For the Lord most High is terrible.” He is exalted infinitely above the noblest created being. He is “Most High” over all, and should be reverenced by all. He had shown Himself “terrible” in the destruction of the enemies of His people; therefore, let all who are not loyally subject unto Him stand in awe of Him. The justice and power of God are “terrible” to the enemies of His Church.
2. Because of the universality of His rule. “A great King over all the earth.… God reigneth over the heathen.” He reigns over all kings and princes. He “bringeth the princes to nothing, He maketh the judges of the earth as vanity.” Over the affairs of the whole universe God is supreme. The darkness and evil He permits and curbs; the light and goodness He enjoins and originates. He has abandoned no part of the earth. He “hath established His throne in the heavens and His kingdom ruleth over all.” All things are being ordered and controlled and overruled by Him for the accomplishment of His own wise and blessed purposes. Even the hostility of sin and sinners, and of the devil, He restrains and overrules for the good of His universe. Satan is but a vassal in the great empire of the Lord our King. Therefore let us praise Him.
3. Because under His government the interests of His loyal subjects are specially secured. We see this
(1) In the subjugation of their enemies. “He shall subdue the people under us, and the nations under our feet.” The people of God had just witnessed a striking proof of this. Their foes had been utterly defeated, and they had neither discharged an arrow nor struck a blow; nothing was left for them to do but to gather the spoil. The words in which the Psalmist sets forth the subjugation by God of the enemies of His people suggest two ideas. (a) The ease with which it is accomplished. “He shall subdue.” The word which is here translated “subdue” (דָּבָר) signifies to speak, to command, to decree, &c. God has but to utter His commands, and His enemies are discomfited. (b) The completeness with which it is accomplished. “Under us, … under our feet.” What an illustration we have of this in the battle which this psalm is supposed to celebrate! “When Judah came toward the watch-tower in the wilderness, they looked unto the multitude, and, behold, they were dead bodies fallen to the earth, and none escaped.”
(2) In the excellence of their own portion. “He shall choose our inheritance for us, the excellency of Jacob whom He loved.” God had given to them the holy land as their portion. He selected it for them. He enabled them to take possession of it. He enabled them to guard that possession; or, as in this victory, He guarded it for them without any effort on their part. The poet speaks of this land as “the excellency of Jacob,”—literally, “the pride of Jacob.” It was a land of which he would have been proud, and in the possession of which he might well have gloried. It was “a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills,” &c. (Deu_8:7-9). God in His government still has special regard to the interests of His loyal subjects. “No weapon that is formed against them shall prosper.” “Who is he that will harm you, if ye be followers of that which is good?” “We know that all things work together for good to them that love God.” “If God be for us, who can be against us?” In this aspect of His government we have a most powerful reason for praising God and His reign.
4. Because of the holiness of His government. “God sitteth upon the throne of His holiness.” God’s government is
(1) Holy in its authority. He has a right to reign. He is the greatest, the most mighty, the best Being in the universe. He created and sustains all creatures; He is the Father of all His intelligent creatures. On these grounds the righteousness of His authority is indefeasible.
(2) Holy in its aim. All its laws are true and just, and are both designed and fitted to abolish all falsehood, error, and evil, and to establish righteousness and truth in all places firmly and for ever. The end of all God’s dealings with our race has been to bless us in turning us from darkness unto light, and from sin unto holiness.
(3) Holy in its results. In proportion as men yield loyal obedience to the commands of God, holiness, peace, and joy are diffused in our world. Let all men everywhere yield hearty obedience to the Lord our King, and holiness shall be universal, and the blessedness of the race complete. Here, then, we have an urgent incentive to praise God because of His government.
5. Because of the success of His government. “The princes of the people are gathered together unto the people of the God of Abraham; for the shields of the earth belong unto God; He is greatly exalted.” We understand this as a voluntary gathering of heathen princes, that they may be received among the people of the Lord. “All kings shall fall down before Him; all nations shall serve Him.” “He shall speak peace unto the heathen; and His dominion shall be from sea to sea, and from the river to the ends of the earth.” The government of the Lord shall not fail, but succeed gloriously. He is the rightful Sovereign of all the mighty ones. That right shall be completely established. All powers shall own His supremacy. He shall be greatly exalted. That which to the eye of the poet was present as he closed this psalm shall one day be fully and splendidly realised. Here, then, we have another reason for praising God for His government. It shall succeed, and all men shall enjoy its blessings. Some would limit the “all ye people” of the first verse to the Jewish people. There is no need to do that, for the time is hastening on when all the people from all lands will gladly respond to the exhortation of the Psalmist, and praise God for His government of the world.
II. Directions how we should praise God.
1. Enthusiastically. “O clap your hands, all ye people; shout unto God with the voice of triumph. God is gone up with a shout, the Lord with the sound of a trumpet. Sing praises,” &c. In the fifth verse the poet represents God as having come down to earth to aid His people in the war, and having wrought salvation for them, returning to heaven amid the enthusiastic rejoicings of the people. There is perhaps a reference to the thanksgiving on the field of battle, and the joy with which Jehoshaphat and his people returned to Jerusalem (2Ch_20:26-28). Certainly this poetical statement, and the exhortations of the Psalmist, urge us to enthusiasm in the praise of our King and God. The clapping of the hands for joy, the shout of triumph, the blast of the trumpet, and the voice of song, are all called for by the poet in this celebration. Let not our praise of our Redeemer and King be measured, cold, and heartless, but hearty, warm, and enthusiastic. If we are rightly sensible of what He has done for us, we shall feel that even
“Eternity’s too short
To utter all His praise.”
2. Intelligently. “Sing ye praises with understanding.” Margin: “Every one that hath understanding.” But neither the textual nor the marginal rendering expresses the meaning of the Hebrew. The word is מַשְׂכִּיל, maschil. “Sing a maschil.” Hengstenberg: “Sing a song with edification.” Their praise of the King was to be intelligent and instructive. “Every song in praise of God, on account of His glorious deeds, contains a rich treasure of instruction and improvement. Here the instruction which should be drawn out of the foregoing deeds is expressly declared. It is this, that God is King over the whole earth, that He reigns over the heathen, that these shall also some time own His sovereignty.” St. Paul in like manner exhorts Christians to pray and “sing with the spirit, and with the understanding also,” that the Church might be edified. If others are to be edified by them, our praises must be intelligent.
CONCLUSION.—Are we praising or rebelling against this government? Consider, sinner, the wickedness of thy rebellion. This government is perfectly holy, and is exercised to bless men. Rebellion against it is sin against all that is true and right and good in the universe. Consider the madness of thy rebellion. “He is wise in heart, and mighty in strength; who hath hardened himself against Him and hath prospered?” “He must reign till He hath put all enemies under His feet.” You must yield to be saved by His grace, or be crushed by His power and wrath. “Kiss the Son, lest He be angry,” &c. Cease your rebellion; accept the mercy of the King; serve Him as a loyal subject; and unite in praising Him because of His glorious government of the world.
THE CHOICE OF OUR INHERITANCE
(Psa_47:4.)
This verse presents to us three matters for consideration.
I. Distrust of self. We would not choose our own inheritance because of,
1. Our ignorance.
(1) We are to a great extent ignorant of ourselves. Possibilities of both good and evil are latent within us which God only knows. If the choice of our lot were with us, we might choose such an one as would tend to crush the true and good in us, and to quicken the evil into awful and ruinous development. God alone thoroughly understands our heart.
(2) We are ignorant of the future. We know not what a day or an hour may bring forth. The choice which amid the circumstances of to-day seems wise and good, amid those of to-morrow may seem evil and painful. God alone thoroughly knows what is before us in the future.
2. Our proneness to self-indulgence. We are apt to choose the pleasant rather than the painful, the bright rather than the dark, &c. And yet the dark and painful may be good for us, and quite essential to our wellbeing. We dare not choose our own inheritance.
II. Trust in God. “He shall choose our inheritance for us.” Committing freely the choice to Him implies confidence,—
1. In His wisdom. “His understanding is infinite.” “The only wise God.” He cannot err.
2. In His goodness. Unless assured of this we could not thus commit the choice of our inheritance to Him. “The Lord is gracious,” &c. (Psa_145:8-9).
3. In His interest in us individually. Before we can heartily trust God as to the appointments of our life and lot we must have a persuasion of His knowledge of us and interest in us individually. We have this. “He calleth His own sheep by name.” No act of kindness rendered even “unto one of the least of the brethren” of our Lord is overlooked by Him. He never loses sight of the particular in the general, or of the individual in the community. So we trust in Him. “He shall choose,” &c.
III. Trust in God rewarded. “The excellency of Jacob whom He loved.” He chooses an inheritance for us such as Jacob might have been proud of and rejoiced in. And He who chooses also bestows the inheritance. What a precious spiritual heritage is ours in the present! pardon, purity, peace, sustaining and sanctifying grace! &c. And for temporal and material things we have the assurance that “no good will He withhold from” us. What a glorious heritage awaits us in the future! He hath chosen for us “an inheritance incorruptible, and undefiled, and that fadeth not away,” &c. And He will bestow it upon us.
Thankfully and gladly let us accept in all things His wise and gracious ordering of our life and affairs.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain There is ineffable music in these words, but it…
Psa 47:4
There is ineffable music in these words, but it is late in life before we are able to hear it so as to understand it; it is late in life before we are able to turn these words into a hymn and to sing it for ourselves: "He shall choose our inheritance for us." It is easy to see and sing in the light and in the day; it is easy to read the score of life’s melodies when they are all lyric and rhythmic; but when the great discords rush in and disturb the melody, it is more difficult to sing in the faith that they will constitute its great harmony by-and-bye: that is the frame in which to say, "He shall choose our inheritance for us."
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I. The joy of life is to feel the assurance that in any case it is not a scheme of fatalism, a mere reign of law. "He shall choose our inheritance for us;" it is not fate; it is not destiny. The universe is governed, not by infinite chance, but by infinite choice.
II. There is a proof of this; there is a correspondence—the Divine choice proves itself by Divine love. "The excellency of Jacob whom He loved." We are the illustrations of the Father’s will, we are the excellency of Jacob whom He loved, and so God is justified daily by the verification of human experience.
III. Take then the Divine consolation in the text: "He shall choose our inheritance for us." The soul respires amidst such serene and invigorating airs; this is the staple truth, the vertebral column, of the book of God. God is the portion, the inheritance, of His people. Let us live in this great faith, in the great and infinite reservations of God.
E. Paxton Hood, Christian World Pulpit, vol. xxiii., p. 349.
References: Psa 47:4.—Spurgeon, Sermons, vol. i., No. 33; Ibid., Evening by Evening, p. 318; Congregationalist, vol. vii., p. 472.
Psa 47:7
I. The characteristic of united rather than of personal expression of feeling belongs to the earliest hymns introduced into the Christian Church. And in our own devotions it is very important for us to remember the truth embodied in that custom. We are not isolated Christians; we are members of a Christian Church.
II. The great function of hymns in public worship is to bring before our hearts as well as our memories, in an attractive and moving form, the great facts of our holy faith, and also to help us to apply these great facts and doctrines to our own particular wants.
III. Hymns teach a lesson as to the unity of believers. They belong, not to one century or another, not to one Church, or one sect, or one class, or one part alone of the kingdom; but from every section of our fellow-Christians have been found gifted servants of God pouring forth their adoration, their penitence, or their trust in language which is not of a party, but simply Christian.
H. M. Butler, Harrow School Sermons, 2nd series, p. 142.
Reference: Psa 47:7.—W. G. Horder, Christian World Pulpit, vol. xxvi., p. 309.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain "The peoples of the God of Abraham."
"The peoples of the God of Abraham."
To the chief musician: a psalm of the sons of Korah.
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"The peoples of the God of Abraham" give us; I believe; the character of the forty-seventh psalm, which is a suited fifth psalm thus; as showing the peoples in connection with God. These are; of course, more than simply the nation of Israel; who naturally occupy the foreground of the picture. Their pre-eminence is strongly insisted on in the first part; but the second shows the praise that their praise awakens in the hearts of the people around made ready by divine grace. The promise is thus made good to Abraham; and he by his faith becomes the "father of many nations." It is not; as in the last psalm, simply that power humbles and subdues; so that men are forced to submit. While that will be true as to many; here is another and a sweeter compulsion. Divine love works and has its way; and God sits upon a throne in this way for which Christ has wrought, and which is the fruit of His work.
1. These "peoples;" then; are exhorted at the beginning (in an anticipative way, characteristic of the beginnings of psalms, as we have seen) to clap their hands and shout unto God with a voice of triumph: for Jehovah, now manifestly the Supreme; is to be feared -with no slavish fear, as the words preceding show: He is a great King over all the earth.
Israel it is whose voice is heard here; and in Israel it is that He has manifested His power, -yea, His grace and truth: for He has come in in fulfillment of many promises, and had mercy upon those of old His people. "He subdueth the peoples under us; and the nations under our feet. He chooseth [also] our inheritance for us, the excellency of Jacob, whom He loved." Jacob is the suited name all through here; failing, crippled Jacob, saved then not for his own "excellency", though his inheritance be excellent or exalted -better than any other upon earth.
It is accomplished; the work is done: He who came down to the visitation of the earth, has gone up again to His throne over all: He "is gone up with a shout: Jehovah with trumpet-sound." It is the sound of recall from the battlefield, because the victory is won. The first part of the psalm is therefore here complete.
2. But this only leaves room for a new movement which now begins. The newly-restored nation bursts out with exultant praises, to which one excites another: "Psalm unto God, psalm! psalm to our King, psalm! For God is King of all the earth: psalm ye an instruction." The last word is one that we were considering in the thirty-second psalm -"a maskil" and we have seen that there are a number of these maskil psalms, but for instruction, it would appear, in Israel itself, before the time of their deliverance is reached. The psalm now urged would seem, on the other hand, in accordance with the character of what is here, an instruction of the nations. It is not a strange thought in Scripture: "teaching and admonishing one another," says the apostle; "in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord" (Col 3:16). Joy in the Lord out of one’s own heart is in fact a most effectual teaching and admonition of others; and this Israel delivered and restored to God will find. The wave of blessing and praise will flow outward from its centre in Zion, winning hearts on every side to join in it; while holiness manifest in His dealings as to sin, will be the theme; no less than grace -but nothing is holier than grace, -and make the joy deep and serious. "God reigneth over the nations: God sitteth upon the throne of His holiness." Now we see the response: "the willing-hearted of the peoples are gathered together" -grace is gathering them, as is plain; faith has taken effect in their hearts; they are unitedly thus "the (one) people of the God of Abraham." The closing words of the psalm ("the shields of the earth belong unto God") -though there is difficulty in them -look like an allusion to that assurance to Abraham; given just before the promise: "Fear not, Abraham; I am thy shield, and thy exceeding great reward." Now the shield has grown into many shields, -the protective screens from danger which, whatever may be their nature, all are to be ascribed to Him.
Thus the earth rests: God is known in His power; known in His truth, in His holiness, in His goodness to man. Men look up joyfully, reverently, with worship in their hearts to Him: "HE is greatly exalted." Amen.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain This Ps., though akin to Psalms 46, 48, is…
This Ps., though akin to Psalms 46, 48, is less definitely historical, and simply summons the earth to join in a chorus of praise to God as the victorious King, not only of Israel, but of all the nations of the world.
1. People] RV 'peoples.' So in Psa_47:3, Psa_47:9.
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3. Shall subdue.. shall choose] RM 'subdueth.. chooseth..'
4. The excellency (or 'pride') of Jacob] the fair land of Israel.
5. Gone up] to heaven, in triumph after the battle: see Psa_68:11.
7. With understanding] RM 'in a skilful psalm (Maschil).'
8. Reigneth.. sitteth] better, 'hath become king.. hath taken his seat.'
9. Even the people] RV 'To be the people'—the Gentiles actually becoming the people of the true God. Possibly the right reading is, 'together with the people'—the Gentiles joining with the Jews in homage to Jehovah.
Shields of the earth] the princes: see Psa_89:18; Hos_4:18 (RM).
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain Psalm 47
Psalm 47
He is King Over All the Earth
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1. In the midst of His people (Psa 47:1-5)
2. The praise of His delivered people (Psa 47:6-9)
And now we see prophetically how the redeemed people clap their hands and shout unto God with the voice of triumph, for Messiah is King and then they sing praises unto the King, for He is King over all the earth and highly exalted. Every knee must bow and every tongue confess.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Messiah in the Glory of His Exaltation.
The Messiah in the Glory of His Exaltation.
To the chief musician, a psalm for the sons of Korah, written by one of their number at the inspiration of the Holy Ghost, as a prophecy of the victory and exaltation of Messiah to the right hand of Power.
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v. 1. O clap your hands, all ye people, the congregation of Jehovah being addressed with the summons to express their unbounded joy in a gesture of exultation which could not be repressed; shout unto God with the voice of triumph, in joyful acclaim of His majesty and glory.
v. 2. For the Lord most high is terrible, to be feared, to be regarded with awe and reverence; He is a great King over all the earth, having dominion over all creatures, but ruling especially His Church with His grace and mercy.
v. 3. He shall subdue the people under us, placing them in subjection to the Church by a spiritual victory, and the nations under our feet, the vanquished cheerfully joining the ranks of the victors in giving reverence to the King.
v. 4. He shall choose our inheritance for us, the blessings imparted to His children by the manifestation of His grace, the excellency of Jacob whom He loved, the pride and glory of His Church, the bliss and joy of glorious perfection in heaven throughout eternity. Selah. All believers, whether they belong to Israel according to the flesh, or whether they have been gained from the ranks of heathendom, will share in the glorious blessings gained by Christ and enjoy their happiness, world without end. The reason for this wonderful outburst of joy is now given.
v. 5. God is gone up with a shout, the holy singers in the spirit see God ascend up on high with jubilation, the Lord with the sound of a trumpet, for this was the instrument used on all joyful festivals of Israel. On account of this act of God-Jehovah the urgent cry now goes forth to men.
v. 6. Sing praises to God, sing praises, psalms of joyful thanksgiving; sing praises unto our King, sing praises, for God on high and the King of His Church are here identified.
v. 7. For God is the King of all the earth, the King, by His marvelous exaltation, has shown Himself the God of all the earth. Sing ye praises with understanding, bringing out the joyful feelings of their heart with the proper professional skill, to express their deepest feelings.
v. 8. God reigneth over the heathen, the reign of the exalted Christ, in the Kingdom of Power. extends over the entire universe; God sitteth upon the throne of His holiness, at the right hand of Power in the heavenly places, Eph 1:20.
v. 9. The princes of the people are gathered together, even the people of the God of Abraham, rather, to this people, the great and mighty ones of the earth joining the nation of Abraham’s God, united with the spiritual Israel of all times; for the shields of the earth belong unto God. all weapons of war must be lowered before Him; He is greatly exalted, since He conquers with the power of His majestic mercy, through the Word of His grace. There can be no doubt, from the entire song, that the reference is to Jehovah-God, to the Messiah, in the exaltation following His deep humiliation. This exaltation was particularly emphasized before men in His visible ascension, followed by His sitting at the right hand of God, His heavenly Father. As a consequence and fruit of this exaltation He is continually adding new members to His spiritual Israel, to the congregation of believers, from all nations and peoples of the world, all of which unite in singing His praises, world without end.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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For the chief musician
"This is for the director of music to use in worship"
A psalm of the sons of Korah
"This is a psalm that the sons of Korah wrote"
Clap your hands
Clapping your hands is associated with celebration. AT: "Clap your hands in celebration" (See: Assumed Knowledge and Implicit Information)
shout to God with the sound of triumph
"shout to God with joyful voices." Here the word "triumph" refers to the joy associated with victory.
translationWords
chief
psalm
son
Korah
people group
God
Yahweh
Most High
terror
king
earth
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 Ps 47 This psalm celebrates God’s kingship over all…
Ps 47 This psalm celebrates God’s kingship over all the earth; it tells of God’s victory in dealing with Israel and the nations. Both Israel (47:3-4) and the nations (47:9) participate in God’s kingdom.
47:1-2 As the sovereign king over the nations, God requires praise.
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47:1 People clap their hands in praise and recognition of marvelous deeds (47:3-4; see 98:8; Isa 55:12; cp. Nah 3:19).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.