David Guzik, “This is a wonderful Psalm celebrating a great victory of a great King. Perhaps it was occasioned by the victory of a king such as Jehoshaphat (as in 2 Chronicles 20:15-23), but there is no doubt that it prophetically has in mind the ascension of the Messiah to His throne and celebrates His reign over the whole earth.

1. PSALM 47 COMME

2. TARY
Edited by Glenn Pease
PREFACE
I quote many authors both old and new, and if any I quote do not want their wisdom shared in
this way they can let me know and I will remove it. My e-mail is glenn_p86@yahoo.com
I

3. TRODUCTIO

4. 1. Calvin, “Some think that this psalm was composed at the time when the temple was dedicated,
and the ark of the covenant placed in the sanctuary. But as this is a conjecture which has little to
support it, it is better, if I am not mistaken, instead of detaining ourselves with this, to consider
the subject-matter of the psalm, and the use to which it ought especially to be applied. It was no
doubt appointed for the stated holy assemblies, as may be easily gathered from the whole tenor of
the poem; and perhaps it was composed by David, and delivered by him to the Levites, to be sung
by them before the temple was built, and when the ark as yet abode in the tabernacle. But
whoever was its author, he exhorts not only the Israelites, but also all nations, to worship the only
true God. It chiefly magnifies the favor which, according to the state of things at that time, God
had graciously vouchsafed to the offspring of Abraham; and salvation to the whole world was to
proceed from this source. It however contains, at the same time, a prophecy of the future
kingdom of Christ. It teaches that the glory which then shone under the figure of the material
sanctuary will diffuse its splendor far and wide; when God himself will cause the beams of his
grace to shine into distant lands, that kings and nations may be united into fellowship with the
children of Abraham.”
2. David Guzik, “This is a wonderful Psalm celebrating a great victory of a great King. Perhaps it
was occasioned by the victory of a king such as Jehoshaphat (as in 2 Chronicles 20:15-23), but
there is no doubt that it prophetically has in mind the ascension of the Messiah to His throne and
celebrates His reign over the whole earth.
“In later Jewish usage Psalm 47 was utilized as part of the

5. ew Year’s service.” (VanGemeren)
“Psalm 47 follows quite naturally after Psalm 46. Psalm 46 is focused on the security of God’s
people, noting how God had delivered them from one of their great enemies. It challenged the
nations to observe that deliverance and stand in awe before God.”

6. ow, in Psalm 47 God says to
those same people: “Rejoice and be happy; the King of Israel is also the King of all the Earth.”
(Boice)
For the director of music. Of the Sons of Korah. A psalm.

7. 1. Clap your hands, all you nations;
shout to God with cries of joy.
1. Worship involves the whole being, and not just the mind. We worship with the body as well,
and the clapping of the hands is one of the ways that we praise God. Clapping expressing joy and
pleasure in God and for what he has done for you in life. It is good noise in a world of disturbing
noise. We express our enjoyment of human talent by clapping, and so how much more should we
express our joy in God whose talent brings us all the blessings of creation, providence and
salvation? All nations are involved because God is the God of all nations, and the time is coming
when all the world will know of what God has done for them through his Son. The Gentiles are
already in the Old Testament assured that they have good reason to clap their hands for what
God is doing on their behalf.
1B. Barnes, “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.
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.
2. Clarke, “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.
2B. Calvin, “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

8. 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.
Since, then, no servitude is happy and desirable but that by which God subdues and brings under
the standard and authority of Christ his Son those who before were rebels, it follows that this
language is applicable only to the kingdom of Christ, who is called a high and terrible King, (verse
2;) not that he makes the wretched beings over whom he reigns to tremble by the tyranny and
violence of his sway, but because his majesty, which before had been held in contempt, will suffice
to quell the rebellion of the whole world. It is to be observed, that the design of the Holy Spirit is
here to teach, that as the Jews had been long contumeliously treated, oppressed with wrongs, and
afflicted from time to time with divers calamities, the goodness and liberality of God towards
them was now so much the more illustrious, when the kingdom of David had subdued the
neighboring nations on every sidle, and had attained to such a height of glory. We may, however,
easily gather from the connection of the words the truth of what I have suggested, that when God
is called a terrible and great King over all the earth, this prophecy applies to the kingdom of
Christ. There is, therefore, no doubt, that the grace of God was celebrated by these titles, to
strengthen the hearts of the godly during the period that intervened till the advent of Christ, in
which not only the triumphant state of the people of Israel had fallen into decay, but in which
also the people, being oppressed with the bitterest contumely, could have no taste of the favor of
God, and no consolation from it, but by relying on the promises of God alone. We know that
there was a long interruption of the splendor of the kingdom of God’s ancient people, which
continued from the death of Solomon to the coming of Christ. This interval formed, as it were, a
gulf or chasm, which would have swallowed up the minds of the godly, had they not been
supported and upheld by the Word of God. As, therefore, God exhibited in the person of David a
type of the kingdom of Christ, which is here extolled, although there followed shortly after a sad
and almost shameful diminution of the glory of David’s kingdom, then the most grievous
calamities, and, finally, the captivity and a most miserable dispersion, which differed little from a
total destruction, the Holy Spirit has exhorted the faithful to continue clapping their hands for
joy, until the advent of the promised Redeemer.
3. Gill, “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,

9. ah_3:19. It was used
at the unction and coronation of a king, 2Ki_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

10. 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.
4. Henry, “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.
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.”

11. ote, 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.
5. Jamison, “Psa_47:1-9. Praise is given to God for victory, perhaps that recorded (2Ch_20:20-
30); and His dominions over all people, Jews and Gentiles, is asserted.
clap ... hands ... people — literally, “peoples,” or “nations” (compare Deu_32:43; Psa_18:49;
Psa_98:9).
6. Spurgeon, “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

12. 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.
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 Psalms 47:4.
7. Treasury of David, “Verse 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."
2. For the LORD Most High is awesome,
the great King over all the earth.
1. It used to be that the word awesome was reserved for God and his creation, but now it is used
for just about anything by youth who have made it a word of habit to respond to just about
anything that is said or seen. God is to be above all, and to be exalted on high, and not kept on the
same low level of what people think is awesome in the culture. Maybe we need to upgrade God to
being Mega-awesome.

13. ancy Spiegelberg makes a good point in her poem-
Bread of God,
Train me not to
Ruin my appetite

14. For you
By filling up on the goodies
And the trash
Of this world.
2. Barnes, “For the Lord most high - Yahweh, the Most High God; that is, who is exalted above
all other beings. Compare Exo_18:11; 1Ch_16:25 Psa_96:4; 2Ch_2:5; Psa_95:3.
Is terrible - literally, is to be feared; that is, reverenced and adored. There is an idea in the
words “terrible” and “terror” which is not contained in the original, as if there were something
harsh, severe, stern, in his character. The word in the original does not go beyond the notion of
inspiring reverence or awe, and is the common word by which the worship of God is designated
in the Scriptures. The meaning is, that he is worthy of profound reverence or adoration.
He is a great king over all the earth - He rules the world. He is a universal Sovereign. The
immediate “occasion” of saying this, when the psalm was composed, was evidently some victory
(which had been achieved over the enemies of the people of God) so decided, and so immediately
by the divine power, as to prove that he has absolute control over all nations.
2. Clarke, “For the Lord most high is terrible - He has insufferable majesty, and is a great King -
the mightiest of all emperors, for he is Sovereign over the whole earth.
3. Gill, “For the Lord most high is terrible,.... Christ is not only the Son of the Highest, but he
himself is the most high God, God over all, blessed for ever. He is higher than the highest, than
the angels in heaven, or any of the sons of men on earth. He is the high and lofty One, that dwells
in the high and lofty place. And even this character agrees with him as the ascended Lord and
King in his human nature; he is ascended on high, is set down on the right hand of the Majesty
on high. He is highly exalted to be a Prince and a Saviour; he is made higher than the heavens,
and than the kings of the earth are; angels, authorities, and powers, are subject to him. And this
is a reason exciting all the people to joy and gladness. And he is "terrible" to his enemies, being
the Lion of the tribe of Judah; who will rule the nations with a rod of iron, and break them in
pieces as a potter's vessel: and so he will be when he shall come in the clouds of heaven, land
descend from thence, in flaming fire, to take vengeance on those who have despised and rejected
him; and at the same time will be glorious to and admired by them that believe in him. His
appearance, which will be terrible to others, will be matter of joy to them. Though the word used
may be rendered as it is in Psa_111:9; "reverend" or "to be feared" (b), as he is; see Isa_8:13;
both on account of his goodness, as the Redeemer and Saviour of his people, Hos_3:5; and of his
greatness, being equal with God, and King of saints. As it follows;
he is a great King over all the earth; as he must needs be, since he is the great God and our
Saviour; and is King of kings, and Lord of lords. He is now King of Zion, and head over all things
to the church; and before long the kingdoms of this world will become his, and he will take to
himself his great power and reign, and shall be King over all the earth openly and visibly; he
shall be one, and his name One, Zec_14:9; which is another reason for joy and gladness among
the people.
4. Henry, “ What is suggested to us as matter for our praise. 1. That the God with whom we have

15. 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;
5. Spurgeon, “For the Lord, or JEHOVAH, the self existent and only God; Most high, most great
in power, lofty in dominion, eminent in wisdom, elevated in glory. Is terrible, none can resist his
power or stand before his vengeance; yet as these terrors are wielded on the behalf of his
subjects, they are fit reasons for rejoicing. Omnipotence, which is terrible to crush, is almighty to
protect. At a grand review of the troops of a great prince, all his loyal subjects are filled with
triumph, because their liege lord is so able to defend his own, and so much dreaded by his foes.
He is a great King over all the earth.

16. ot over Judea only, but even to the utmost isles his reign
extends. Our God is no local deity, no petty ruler of a tribe; in infinite majesty he rules the
mightiest realm as absolute arbiter of destiny, sole monarch of all lands, King of kings, and Lord
of lords.

17. ot a hamlet or an islet is excluded from his dominion. How glorious will that era be
when this is seen and known of all; when in the person of Jesus all flesh shall behold the glory of
the Lord!”
6. Treasury of David, “Verse 2. For the Lord most high is terrible; he is a great king over all the
earth. The church celebrates the ascension of Christ, because then he was "highly exalted;" then
he became terrible to his enemies, all power in heaven and earth being committed to him; and
then he began to display the excellent majesty of his universal kingdom, to which he was then
inaugurated, being crowned "King of kings, and Lord of lords." George Horne.
Verse 2. The Lord most high is terrible. Christ is terrible, that is, fearful, or meet to be feared, not
of his children only for their good, but of the wicked also for their punishment; terrible to the
devil, as being stronger than he, casting out the prince of darkness by the finger of God. Luke
11:22 John 12:31. And therefore so soon as an unclean spirit saw Jesus, he cried out, "What have
we to do with thee, thou Jesus of

18. azareth? art thou come to destroy us?" Mark 1:24; or as other
devils, Matthew 8:29, "Art thou come hither to torment us before the time?" for the devils in
believing tremble. Terrible to hypocrites, and other impious agents of the devil, as having his fan
in his hand to make clean his floor, and to gather his wheat into his garner, but he will burn up
the chaff with unquenchable fire. Mt 3:12. Or Christ is excelsus in potentia, terribilis in justitia;
high in power, and fearful in justice; high in exalting the good, and terrible in humbling the bad.
John Boys.
3. He subdued nations under us,
peoples under our feet.

19. 1. God gave the lands of Gentiles to his people, and many of the Gentiles became a part of the
kingdom of Israel. Others were brought under the power of Israel and were made to either serve
them or pay for their protection. See I Kings 4:21 as an example.
1B. Barnes, “He shall subdue the people under us - Compare Psa_18:39, note; Psa_18:47, note.
The word rendered “subdue” is that which commonly means” to speak.” The idea in the use of
this word here is that he has only to speak and it is done (compare Psa_33:9), or that he could do
it by a word. Compare, however, on the use of the word here, Gesenius (Lexicon), on the word -
דבר dâbar, 2, Hiphil.
And the nations under our feet - That is, they shall be entirely or effectually subdued. See
Psa_7:5, note; Psa_44:5, note. As God would enable them to do this, it was an occasion for
thankfulness and triumph.
2. Clarke, “He shall subdue the people under us - He shall do again for us what he had done for
our forefathers - give us dominion over our enemies, and establish us in our own land. I would
rather read this in the past tense, relative to what God did for their fathers in destroying the
Canaanites, and giving them the promised land for their possession, and taking the people for his
own inheritance. This is also applied to the conversion of the Gentiles who, on the rejection of the
Jews, have become his inheritance; and whom he has chosen to inherit all those spiritual
blessings typified by the sacrifices and other significant rites and ceremonies of the Jewish
Church.
3. Gill, “He shall subdue the people under us, and the nations under our feet. As Joshua, his type,
subdued the Canaanites; and as David, another type of subdued the Syrians, Moabites, and
others: the Jews from these words expect, that, in the times of the Messiah they look for, the
Gentiles in a literal sense will be subdued by him, and become subject to them; but these, and all
other expressions of the like kind, are to be understood in a spiritual sense; such as Isa_49:23;
and which will have their accomplishment in the latter day, in the subjection of the Gentiles to
the word and ordinances of the Gospel administered in his churches: though the passage here
refers to the times following the ascension of Christ to heaven, when he went forth in the ministry
of his apostles conquering and to conquer; and which he made use of to cause the people to fall
under him, and to be willing to be saved by him; to submit to his righteousness, and to his
ordinances, the sceptre of his kingdom; and which was causing them to triumph, and subduing
the people under them, who through the Gospel preached by them became obedient by word and
deed; and which was an occasion of joy even to the conquered ones.
4. Henry, “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,

20. 1Pe_2:25.
5. Spurgeon, “He, with whom is infinite power, shall subdue the people under us. The battle is not
ours but the Lord's. He will take his own time, but he will certainly achieve victory for his
church. Truth and righteousness shall through grace climb to the ascendant. We wage no
doubtful warfare. Hearts the most rebellious, and wills the most stubborn, shall submit to all
conquering grace. All the Lord's people, whether Jews or Gentiles, may clap their hands at this,
for God's victory will be theirs; but surely apostles, prophets, ministers, and those who suffer and
labour the most, may take the largest share in the joy. Idolatry, infidelity, superstition, we shall
yet tread upon, as men tread down the stones of the street. And the nations under our feet. The
church of God shall be the greatest of monarchies, her victory shall be signal and decisive. Christ
shall take to himself his great power and reign, and all the tribes of men shall own at once his
glory and the glory of his people in him. How changed will be the position of affairs in coming
ages! The people of God have been under the feet of men in long and cruel persecutions, and in
daily contempt; but God will reverse the position, and the best in character shall be first in honor.
6. Calvin, “He hath set in order the people under us Some translate the verb he hath subjected; and
this agrees with the translation which I have given. Others translate it he hath led, which is
somewhat more remote from the meaning. But to understand the verb ידבר , yadebber, as meaning
to destroy, as is done by others, is altogether at variance with the mind of the prophet; for it is
doubtless an advantageous, joyful, and desirable subjection which is here meant. In the Hebrew,
the verb is in the future tense, he will set in order; and if any are disposed to prefer retaining it in
this tense, I have no great objection to it. As, however, it is certain that under the figure of the
kingdom of David there is here celebrated the grace of God to come, I have readily adopted that
rendering which has been preferred by other interpreters. Besides, although in this verse the
prophet especially exhorts his own countrymen to gratitude to God, because, through his favor,
they ruled over all people; yet it is certain that he means, that those also who were subdued are
associated with the Jews in this joy. The body does not differ more from the shadow than the
reigned expressions of joy with which the heathen nations honored David in old time, differ from
those with which the faithful through the whole world 184 184 “Par tout le monde.” — Fr.
receive Christ,; for the latter flow from the willing obedience of the heart. And assuredly, if after
the ark was brought to the temple, there had not appeared hidden under this figure something
far higher, which formed the substance of it:, it would have been as it were a childish joy to assign
to God his dwelling there, and to shut him up within such narrow limits. But when the majesty of
God which had dwelt in the tabernacle was manifested to the whole world, and when all nations
were brought in subjection to his authority, this prerogative of the offspring of Abraham was
then illustriously manifested. The prophet, then, when he declares that the Gentiles Will be
subdued, so that they will not refuse to obey the chosen people, is describing that kingdom of
which he had previously spoken. We are not to suppose that he here treats of that secret
providence by which God governs the whole world, but of the special power which he exercises
by means of his word; and, therefore, in order that he may be properly called a King, his own
people must necessarily acknowledge him as such. It may, however, be asked, “Since Christ has
brought the Church under his own authority and celestial power, in what sense can it be said that
the nations are subject to the Jews, seeing we know that the order of the Church cannot be settled
aright, and as it ought to be, unless Christ the only head stand forth prominently above all, and
all the faithful, from the greatest to the least, keep themselves in the humble rank of members?

21. ay, more, when Christ erected his dominion through the whole world, the adoption, which had
before been the peculiar privilege of one people, began to be the common privilege of all nations;

22. and by this means liberty was granted to all together, that being united to one another by the ties
of true brotherhood, they should aspire to the celestial inheritance.” The answer to this is easy:
When the yoke of the law, 185 185 “C’est a dire, la reformation selon la vraye religion de Dieu.”
— Fr. marg. “That is to say, the reformation according to the true religion of God.” was imposed
upon the Gentiles, the Jews then obtained the sovereignty over them; even as by the word the
pastors of the Church exercise the jurisdiction of the Holy Spirit. For this very reason the Church
is called a Queen, and the Mother of all the godly, (Galatians 4:26,) because divine truth, which is
like a scepter to subdue us all, has been committed to her keeping. Although then the Jews, when
the kingdom of Christ emerged into light, were in a state of wretched and ignominious servitude
to heathen nations, and had been, as it were, their slaves; yet the sovereignty is truly and justly
attributed to them, because God “sent the rod of his strength out of Zion,” (Psalm 110:2;) and as
they were intrusted with the keeping of the la their office was to restrain and subdue the Gentiles
by its authority. The only way by which the rest of the world has been brought into subjection to
God is, that men, being renewed by the Spirit of God, have willingly yielded themselves docile
and tractable to the Jews, and suffered themselves to be under their dominion; as it is said in
another passage,
“In those days it shall come to pass, that ten men shall take hold out of all languages of the
nations, even shall take hold of the skirt of him that is a Jew,saying, We will go with you;for we
have heard that God is with you,” (Zechariah 8:23.)
7. Treasury of David, “Verse 3. He shall subdue the people under us, and the nations under our
feet. The consequence of our Lord's ascension was the going forth of the all subduing Word,
under the influence and direction of which, the convinced and converted nations renounced their
idols and their lusts, and bowed their willing necks to the yoke of Jesus. This is that great
conquest, fore showed by the victories of Joshua, David, and all the faithful heroes of old time,
and foretold in language borrowed from their history. George Horne.
Verse 3. He shall subdue the people under us, etc., or he shall lead like sheep; or bring unto to
fold; as divers render the word, by comparing Isaiah 5:17 Micah 2:12. He seems to speak of such
a subjugation of them, as was for the good of the people subdued, because this is matter of
rejoicing to them, verse 1; which is true both of these people whom David subdued, who thereby
had opportunities, obligations, and encouragements to own and worship the true God, which was
the only way to their true and lasting happiness; and especially of those Gentiles who were
subdued to Christ by the preaching of the gospel. The Gentile converts were in some sort brought
under the Jews, because they were subjected to Christ and to his apostles, and to the primitive
church, which were Jews. Matthew Poole.
Verse 3. And the nations under our feet. By this manner of speech is meant, that the Gentiles
should be scholars, and the Jews schoolmasters, as it were to them; for to sit under the feet, or at
the feet, is used in Scripture for being a scholar, or learning, as Acts 22:3. Thomas Wilcocks.
4. He chose our inheritance for us,
the pride of Jacob, whom he loved.[b]

23. 1. Barnes, “He shall choose our inheritance for us - He has chosen or selected the land which we
inherit. Of all the countries which compose the world, he has chosen “this” to be the inheritance
of his own people, or the place where they should dwell. The thought in this verse is based on the
idea so common in the writings of the Hebrews, that their country was the glory of all lands - the
place of all on earth most desirable to dwell in. It is in view of this fact that they are here called
on to praise God, and to rejoice in him.
The excellency of Jacob - literally, “the pride - גאו ן gâ'ôn - of Jacob.” Septuagint, “beauty” -
καλλονὴν kallonēn. So the Vulgate, “speciem.” The meaning is, that it was a land of which Jacob,
the ancestor of the people, might be proud, or which he did boast of. It was ever regarded as an
honor among the Jews that they dwelt in a land which had been the abode of the prophets; and
especially was anything regarded as of value that could be traced to Jacob; that bad been once in
his possession; or that could be regarded as his gift. Compare Joh_4:12.
Whom he loved - As one of the patriarchs. Perhaps special allusion is here made to “Jacob”
rather than to Abraham and Isaac, because the land came actually into the possession of the
Hebrew people in the time of Jacob’s sons. It was divided among the descendants of his sons, the
twelve tribes, bearing their names; and thus Jacob was most naturally referred to as having been
in possession of the land. Abraham and Isaac dwelt in the land as strangers and pilgrims
Heb_11:9-10, Heb_11:13, having no possession there, not even of a burying-place except as they
purchased it (compare Gen_23:12-16); and the land actually came into the possession of the
nation only in the family of Jacob.
2. Gill, “ He shall choose our inheritance for us,.... Either a portion in this life; God knows what
is best for his people, and therefore they should leave it with him, who can make a better choice
for them than for themselves: an Heathen (c) once gave this advice,
"give thyself wholly to the will and disposal of the celestial ones; for they who are used to give
good things easily can also choose the fittest.''
Or the heavenly inheritance, so called in allusion to the land of Canaan, subdued and possessed
by the Israelites, in which Christ is greatly concerned; his people are predestinated to the
adoption of children, that is, to the inheritance they are adopted to by him, in whom they obtain
it; through his death they receive the promise of eternal inheritance, he being the testator of that
will of their heavenly Father which bequeaths it to them; it is his righteousness which gives them
a title to it, and through his grace they have a meetness for it, and he will at last introduce them
into it; all which is a reason for joy and gladness in them. The Arabic version renders it, "he hath
chosen us an inheritance for himself"; so the Lord's people are, Deu_32:9. Christ asked them of
his father, and he gave them for his inheritance, he having chosen them as such, and greatly
delighted he is with them, Psa_2:8;
the excellency of Jacob whom he loved. The saints, who are, in his esteem, the excellent in the
earth, and who will be in the latter day an eternal excellency, Psa_16:3; even the whole church,
consisting of Jews and Gentiles, the spiritual Jacob or Israel of God, whom Christ has loved with
an everlasting love, and therefore has chosen them for his portion and peculiar treasure; as Jacob
in person was loved when Esau was hated.
Selah; on this word; see Gill on Psa_3:2.

24. 3. Henry, “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, 1Pe_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.”
4. K&D 4-8, “The ascent of God presupposes a previous descent, whether it be a manifestation of
Himself in order to utter some promise (Gen_17:22; Jdg_13:20) or a triumphant execution of
judgment (Psa_7:8; Psa_68:19). So here: God has come down to fight on behalf of His people.
They return to the Holy City and He to His throne, which is above on Zion, and higher still, is
above in heaven. On בִּתְרוּעָה and קוֹל שׁוֹפָר cf. Psa_98:6; 1Ch_15:28, but more especially Amo_2:2;
for the “shout” is here the people's shout of victory, and “the sound of the horn” the clear sound
of the horns announcing the victory, with reference to the celebration of the victory in the Valley
of praise and the homeward march amidst the clanging music (2Ch_20:26.). The poet, who has
this festival of victory before his mind as having recently taken place, desires that the festive
sounds may find an unending and boundless echo unto the glory of God. זִמֵּר is first construed
with the accusative as in Psa_68:33, then with the dative. Concerning מַשְׂכִּיל = ᾠδὴ πενυματική
(Eph_5:19; Col_3:16), vid., on Psa_32:1. That which excites to songs of praise is Jahve's
dominion of the world which has just been made manifest.  מָלֵ is to be taken in just the same
historical sense as ἐβασίλευσας, Rev_11:15-18. What has taken place is a prelude of the final and
visible entering upon the kingdom, the announcement of which the

25. ew Testament seer there
hears. God has come down to earth, and after having obtained for Himself a recognition of His
dominion by the destruction of the enemies of Israel, He has ascended again in visible kingly
glory. Imago conscensi a Messia throni gloriae, says Chr. Aug. Crusius, tune erat deportatio arcae
faederis in sedem regni.
5. Jamison, “He shall ... inheritance — the heathen to be possessed by His Church (Psa_2:8), as
Canaan by the Jews.
excellency of Jacob — literally, “pride,” or, that in which he glories (not necessarily, though
often, in a bad sense), the privileges of the chosen people -
whom he loved — His love being the sole cause of granting them.

26. 5B. Calvin, “He hath chosen our inheritance for us. The inspired poet here celebrates more
distinctly the special grace which God, in his goodness, had bestowed upon the chosen and holy
seed of Abraham. As he passed by all the rest of the word, and adopted to himself a people who
were few in number and contemptible; so it was proper that such a signal pledge of his fatherly
love should be distinguished from his common beneficence, which is extended to all mankind
without distinction. The word chosen is therefore peculiarly emphatic, implying that God had not
dealt with the children of Abraham as he had been accustomed indiscriminately to deal with
other nations; but that he had bestowed upon them, as it were by hereditary right, a peculiar
dignity by which they excelled all others. The same thing is expressed immediately after by the
word glory Thus then the prophet enjoins the duty of thanksgiving to God, for having exalted, in
the person of Jacob, his chosen people to the highest degree of honor, so that they might boast
that their condition was distinguished from that of all other nations. He shows, at the same time,
that this was entirely owing to the free and unmerited favor of God. The relative pronoun whom
is put instead of the causal particle for or because, as if the Psalmist had attributed the cause of
this prerogative by which they were distinguished to God himself. Whenever the favor of God
towards the Jews is commended, in consequence of his having loved their fathers, this principle
should always be kept in mind, that hereby all merits in man are annihilated. If all the excellence
or glory of the holy patriarch depended purely and simply upon the good pleasure of God, who
can dare to arrogate any thing to himself as peculiarly his own? If God then has given us any
thing above others, and as it were by special privilege, let us learn to ascribe the whole to the
fatherly love which he bears towards seeing he has chosen us to be his flock. We also gather from
this passage that the grace which God displays towards his chosen is not extended to all men in
common, but is a privilege by which he distinguishes a few from the great mass of mankind.
6. Spurgeon, Our enemies would allot us a very dreary portion, but we are not left in their hands.
The LORD will cause us to stand in our lot, and our place is appointed by His infinite wisdom. A
wiser mind than our own arranges our destiny, The ordaining of all things is with God, and we
are glad to have it so; we choose that God should choose for us. If we might have our own way we
would wish to let all things go in God's way. Being conscious of our own folly, we would not desire
to rule our own destinies. We feel safer and more at ease when the LORD steers our vessel than
we could possibly be if we could direct it according to our own judgment. Joyfully we leave the
painful present and the unknown future with our Father, our Savior, our Comforter. O my soul,
this day lay down thy wishes at Jesus' feet! If thou hast of late been somewhat wayward and
willful, eager to be and to do after thine own mind, now dismiss thy foolish self, and place the
reins in the LORD's hands. Say, "He shall choose." If others dispute the sovereignty of the LORD
and glory in the free will of man, do thou answer them, "He shall choose for me." It is my freest
choice to let Him choose. As a free agent, I elect that He should have absolute sway.
Believer, if your inheritance be a lowly one you should be satisfied with your earthly portion; for
you may rest assured that it is the fittest for you. Unerring wisdom ordained your lot, and
selected for you the safest and best condition. A ship of large tonnage is to be brought up the
river; now, in one part of the stream there is a sandbank; should some one ask, “Why does the
captain steer through the deep part of the channel and deviate so much from a straight line?” His
answer would be, “Because I should not get my vessel into harbour at all if I did not keep to the
deep channel.” So, it may be, you would run aground and suffer shipwreck, if your divine
Captain did not steer you into the depths of affliction where waves of trouble follow each other in
quick succession. Some plants die if they have too much sunshine. It may be that you are planted
where you get but little, you are put there by the loving Husbandman, because only in that
situation will you bring forth fruit unto perfection. Remember this, had any other condition been

27. better for you than the one in which you are, divine love would have put you there. You are
placed by God in the most suitable circumstances, and if you had the choosing of your lot, you
would soon cry, “Lord, choose my inheritance for me, for by my self-will I am pierced through
with many sorrows.” Be content with such things as you have, since the Lord has ordered all
things for your good. Take up your own daily cross; it is the burden best suited for your shoulder,
and will prove most effective to make you perfect in every good word and work to the glory of
God. Down busy self, and proud impatience, it is not for you to choose, but for the Lord of Love!
“Trials must and will befall—
But with humble faith to see
Love inscribed upon them all;
This is happiness to me.”
6B. Spurgeon, “While as yet we see not all things put under him, we are glad to put ourselves and
our fortunes at his disposal. He shall choose our inheritance for us. We feel his reign to be so
gracious that we even now ask to be in the fullest degree the subjects of it. We submit our will,
our choice, our desire, wholly to him. Our heritage here and hereafter we leave to him, let him do
with us as seemeth him good. The excellency of Jacob whom he loved. He gave his ancient people
their portion, he will give us ours, and we ask nothing better; this is the most spiritual and real
manner of clapping our hands because of his sovereignty, namely, to leave all our affairs in his
hands, for then our hands are empty of all care for self, and free to be used in his honour. He was
the boast and glory of Israel, he is and shall be ours. He loved his people and became their
greatest glory; he loves us, and he shall be our exceeding joy. As for the latter days, we ask
nothing better than to stand in our appointed lot, for if we have but a portion in our Lord Jesus,
it is enough for our largest desires. Our beauty, our boast, our best treasure, lies in having such a
God to trust in, such a God to love us. Selah. Yes, pause, ye faithful songsters. Here is abundant
room for holy meditation --
"Muse awhile, obedient thought,
Lo, the theme's with rapture fraught;
See thy King, whose realm extends
Even to earth's remotest ends.
Gladly shall the nations own
Him their God and Lord alone;
Clap their hands with holy mirth,
Hail him MO

28. ARCH OF THE EARTH.
Come, my soul, before him bow,
Gladdest of his subjects thou;
Leave thy portion to his choice,
In his sovereign will rejoice,
This thy purest, deepest bliss,
He is thine and thou art his."
7. Treasury of David, “Verse 4. He shall choose. Futures are variously rendered; and accordingly
the vulgar Latin, Syriac, and Arabic, render this word, He hath chosen. Matthew Poole.
Verse 4. He shall choose our inheritance for us. It is reported of a woman who, being sick, was
asked whether she was willing to live or die; she answered, "Which God pleases." But, said one, if
God should refer it to you, which would you choose? "Truly," replied she, "I would refer it to
him again." Thus that man obtains his will of God, whose will is subjected to God. We are not to
be troubled that we have no more from God, but we are to be troubled that we do no more for

29. God. Christians, if the Lord be well pleased with your persons, should not you be well pleased
with your conditions? There is more reason that you should be pleased with them, than that he
should be pleased with you. Believers should be like sheep, which change their pastures at the will
of the shepherd; or like vessels in a house, which stand to be filled or emptied at the pleasure of
their owner. He that sails upon the sea of this world in his own bottom, will sink at last into a
bottomless ocean.

30. ever were any their own carvers, but they were sure to cut their own fingers.
William Secker.
Verse 4. He shall choose our inheritance for us, means that he who knows what is better for us
than ourselves, hath chosen, that is, hath appointed, and that of his own good will and mercy
towards us, our inheritance; not only things meet for this life, as lands, and houses, and
possessions, etc., but even all other things concerning the hope of a better life, to wit, a kingdom
that cannot be shaken, an everlasting habitation, and inheritance which is immortal and
undefiled, and fadeth not away, reserved for us in heaven. John Boys.
Verse 4. The excellency (or glory) of Jacob, whom he loved; that is, even all those excellent things
that he gave and promised to Jacob, wherein he might glory and rejoice. The faithful mean, that
they had as great, both abundance and assurance of God's grace and goodness, as ever Jacob
had. Thomas Wilcocks.
Verse 4. It may be thou art godly and poor. It is well; but canst thou tell whether, if thou wert not
poor, thou wouldst be godly? Surely God knows us better than we ourselves do, and therefore can
best fit the estate to the person. Giles Fletcher.
8. David Guzik, “He will choose our inheritance for us: The Psalmist shows his great confidence
in the wisdom and goodness of the great King. He is happy to let the great King choose our
inheritance.
i. It is a glorious fact that our great King Jesus has chosen the inheritance of His people.
Ephesians 1:3-6 is just one passage that describes some of His choosing for us:
• He chose us in Him before the foundation of the world.
• He chose us to be holy and blameless before Him in love.
• He chose us to be adopted as sons into His family.
ii. It is a wise prayer, to ask our great King Jesus to choose our inheritance for us. We
often get into trouble by wanting to choose our own inheritance.
• We sometimes want to choose our own blessings. One has health, another has wealth, a
third has great talents; each wishes they had what the other has. Yet it is far better to let
God choose our blessings.
• We sometimes want to choose our own calling. One sees the calling of another and thinks
that the calling of the other is better, or they want to imitate the calling of another
instead of running their own race.
• We sometimes want to choose our own crosses. We think that our own problems are so
much worse than others, and we think that we could bear any number of crosses –
except the one He chose for us.
iii. Charles Spurgeon thought that this was a Psalm of David and not the sons of Korah;
that he wrote it, but they sang it. He wrote, “Our ear has grown accustomed to the ring
of David’s compositions, and we are morally certain that we hear it in this Psalm.” This
may or may not be true, but certainly David knew that his King chose his inheritance at

31. each stage of his life, and he showed contentment with the inheritance God chose for
him.
• As an anonymous shepherd boy
• As a warrior against Goliath
• As a fugitive running from Saul
• As a king over Israel
• As a disciplined sinner
5. God has ascended amid shouts of joy,
the LORD amid the sounding of trumpets.
1. It is as if God ascended the highest platform at the Olympics to receive the highest honor of the
gold medal, and with the shouts of congratulations from the vast audience. God is to be put on
the highest level in our praise and thanksgiving. He is to receive our highest honor. When Jesus
ascended to heaven he was given the highest honor in the universe to be seated on God's throne,
and having all power in heaven and on earth.
1B. Barnes, “God is gone up with a shout - That is, he has ascended to heaven, his home and
throne, after having secured the victory. He is represented as having come down to aid his people
in the war by the overthrow of their enemies, and (having accomplished this) as returning to
heaven, accompanied by his hosts, and amidst the shouts of triumph. All this is, of course,
poetical, and is not to be regarded as literal in any sense. Compare the notes at Psa_7:7.
The Lord with the sound of a trumpet - Yahweh, accompanied with the notes of victory. All this
is designed to denote triumph, and to show that the victory was to be traced solely to God.
2. Clarke, “God is gone up with a shout - Primarily, this may refer to the rejoicing and sounding
of trumpets, when the ark was lifted up to be carried on the shoulders of the Levites. But it is
generally understood as a prophetic declaration of the ascension of our Lord Jesus Christ; and
the shout may refer to the exultation of the evangelists and apostles in preaching Christ crucified,
buried, risen from the dead, and ascended to heaven, ever to appear in the presence of God for
us. This was the triumph of the apostles; and the conversion of multitudes of souls by this
preaching was the triumph of the cross of Christ.
2B. Calvin, “God is gone up with triumph There is here an allusion to the ancient ceremony which
was observed under the Law. As the sound of trumpets was wont to be used in solemnising the
holy assemblies, the prophet says that God goes up, when the trumpets encourage and stir up the
people to magnify and extol his power. When this ceremony was performed in old time, it was
just as if a king, making his entrance among his subjects, presented himself to them in

32. magnificent attire and great splendor, by which he gained their admiration and reverence. At the
same time, the sacred writer, under that shadowy ceremony, doubtless intended to lead us to
consider another kind of going up more triumphant — that of Christ when he “ascended up far
above all heavens,” (Ephesians 4:10) and obtained the empire of the whole world, and armed
with his celestial power, subdued all pride and loftiness. You must remember what I have
adverted to before, that the name Jehovah is here applied to the ark; for although the essence or
majesty of God was not shut up in it, nor his power and operation fixed to it, yet it was not a vain
and idle symbol of his presence. God had promised that he would dwell in the midst of the people
so long as the Jews worshipped him according to the rule which he had prescribed in the Law;
and he actually showed that he was truly present with them, and that it was not in vain that he
was called upon among them. What is here stated, however, applies more properly to the
manifestation of the glory which at length shone forth in the person of Christ. In short, the
import of the Psalmist’s language is, When the trumpets sounded among the Jews, according to
the appointment of the Law, that was not a mere empty sound which vanished away in the air;
for God, who intended the ark of the covenant to be a pledge and token of his presence, truly
presided in that assembly. From this the prophet draws an argument for enforcing on the faithful
the duty of singing praises to God He argues, that by engaging in this exercise they will not be
acting blindly or at random, as the superstitious, who, having no certainty in their false systems
of religion, lament and howl in vain before their idols. He shows that the faithful have just
ground for celebrating with their mouths and with a cheerful heart the praises of God; since they
certainly know that he is as present with them, as if he had visibly established his royal throne
among them.
3. Gill, “ God is gone up with a shout,.... That is, the Son of God, who is truly and properly God,
equal to the Father, having the same perfections; God manifest in the flesh, the Word that was
made flesh, and dwelt among men on earth; who in the next clause is called "Lord" or
"Jehovah", being the everlasting "I AM", which is, and was, and is to come; he having done his
work on earth he came about, went up from earth to heaven in human nature, really, locally, and
visibly, in the sight of his apostles, attended by angels, and with their shouts and acclamations,
which are here meant;
the Lord with the sound of the trumpet; which circumstance, though not related in the account of
Christ's ascension in the

33. ew Testament, yet inasmuch as the angels say he shall descend in like
manner as he ascended, and that it is certain he will descend with a shout, with the voice of the
archangel, and the trump of God; so that if his ascent was as his descent will be, it must be then
with a shout, and the sound of a trumpet, Act_1:10. This text is applied to the Messiah by the
ancient Jewish writers (d).
4. Henry, “ We must praise God going up (Psa_47:5): God has gone up with a shout, which may
refer, 1. To the carrying up of the ark to the hill of Zion, which was done with great solemnity,
David himself dancing before it, the priests, it is likely, blowing the trumpets, and the people
following with their loud huzzas. The ark being the instituted token of God's special presence
with them, when that was brought up by warrant from him he might be said to go up. The
emerging of God's ordinances out of obscurity, in order to the more public and solemn
administration of them, is a great favour to any people, which they have reason to rejoice in and
give thanks for. 2. To the ascension of our Lord Jesus into heaven, when he had finished his work
on earth, Act_1:9. Then God went up with a shout, the shout of a King, of a conqueror, as one who,
having spoiled principalities and powers, then led captivity captive, Psa_68:18. He went up as a

34. Mediator, typified by the ark and the mercy-seat over it, and was brought as the ark was into the
most holy place, into heaven itself; see Heb_9:24. We read not of a shout, or of the sound of a
trumpet, at the ascension of Christ, but they were the inhabitants of the upper world, those sons
of God, that then shouted for joy, Job_38:7. He shall come again in the same manner as he went
(Act_1:11) and we are sure that he shall come again with a shout and the sound of a trumpet.
5. Spurgeon, “God is gone up with a shout. Faith hears the people already shouting. The
command of the first verse is here regarded as a fact. The fight is over, the conqueror ascends to
his triumphant chariot, and rides up to the gates of the city which is made resplendent with the
joy of his return. The words are fully applicable to the ascension of the Redeemer. We doubt not
that angels and glorified spirits welcomed him with acclamations. He came not without song,
shall we imagine that he returned in silence? The Lord with the sound of a trumpet. Jesus is
Jehovah. The joyful strain of the trumpet betokens the splendour of his triumph. It was meet to
welcome one returning from the wars with martial music. Fresh from Bozrah, with his garments
all red from the winepress, he ascended, leading captivity captive, and well might the clarion ring
out the tidings of Immanuel's victorious return.
6. Treasury of David, “Verse 5. God is gone up with a shout, the Lord with the sound of a trumpet.
It is worthy (as Origen suggests) that this mention of the shout, and the voice of the trumpet,
serves to connect together past and future events in the history of the church and of the world,
and carry our thoughts forward to Christ's coming to judgment. Christopher Wordsworth.
Verse 5. Thou hast great cause, O my soul, to praise him, and to rejoice before him, especially if
thou considerest that Christ ascended not for himself, but also for thee: it is God in our nature
that is gone up to heaven: whatever God acted on the person of Christ, that he did as in thy
behalf, and he means to act the very same on thee. Christ as a public person ascended up to
heaven; thy interest is in this very ascension of Jesus Christ; and therefore dost thou consider thy
Head as soaring up? O let every member praise his name; let thy tongue (called thy glory), glory
in this, and trumpet out his praise, that in respect of thy duty it may be verified: "Christ is gone
up with a shout, the Lord with a sound of a trumpet." Isaac Ambrose.
7. David Guzik, “a. God has gone up with a shout: The going up here refers to ascending to a
royal throne. The idea is that the great King has taken His throne and therefore receives a shout
of praise.
i. The idea is that God comes down from heaven to help and save His people, and when
He goes back up He deserves praise and acclamation from His people.
ii. Jesus ascended the royal throne in heaven after He finished His work for us on the
cross and proved it by the empty tomb. He can only go up with a shout because He came
down in humility to fight for His people and to save them.
b. The LORD with the sound of a trumpet: In the world of ancient Israel the trumpet made
the strongest and clearest sound; it was the sound of victory. To honor God clearly and
strongly for His victory on our behalf, the sound of a trumpet is heard.
6. Sing praises to God, sing praises;
sing praises to our King, sing praises.

35. 1. Barnes, “Sing praises to God, sing praises - This commences the “second” part of the psalm.
The “repetition” shows that the heart was full, or was overflowing with joy. It is a call on all to
celebrate the praises of God, especially as he had enabled his people to triumph over their
enemies.
Sing praises unto our King - Unto God, who has shown himself to be the King of his people -
one who rules in their behalf, and who has interposed for their deliverance in danger.
2. Clarke, “Sing praises - זמרו zammeru: this word is four times repeated in this short verse, and
shows at once the earnestness and happiness of the people. They are the words of exultation and
triumph. Feel your obligation to God; express it in thanksgiving: be thankful, be eternally
thankful, to God your King.
3. Gill, “Sing praises to God,.... That is gone up with a shout, Christ Jesus, our ascended Lord
and King, as the apostles did at the time of his ascension, Luk_24:52;
sing praises; sing praises unto our King, sing praises: who was then made Lord and Christ,
declared King of saints, and crowned with glory and honour; the repetition of the phrase sing
praises denotes frequency, constancy, fervency, and great devotion in the performance of this
service; and that the ascension of Christ, the occasion of it, is of the greatest moment and
importance, and requires it to be performed in such a manner.
4. Henry, “We are here most earnestly pressed to praise God, and to sing his praises; so
backward are we to this duty that we have need to be urged to it by precept upon precept, and
line upon line; so we are here (Psa_47:6): Sing praises to God, and again, Sing praises, Sing
praises to our King, and again, Sing praises. This intimates that it is a very necessary and excellent
duty, that it is a duty we ought to be frequent and abundant in; we may sing praises again and
again in the same words, and it is no vain repetition if it be done with new affections. Should not
a people praise their God? Dan_5:4. Should not subjects praise their king? God is our God, our
King, and therefore we must praise him; we must sing his praises, as those that are pleased with
them and that are not ashamed of them. But here is a needful rule subjoined (Psa_47:7): Sing you
praises with understanding, with Maschil. 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 with the understanding also; it is only with the
heart that we make melody to 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.” Three things are mentioned in these verses
as just matter for our praises, and each of them will admit of a double sense:
5. Spurgeon, “Sing praises. What jubilation is here, when five times over the whole earth is called
upon to sing to God! He is worthy, he is Creator, he is goodness itself. Sing praises, keep on with
the glad work.

36. ever let the music pause. He never ceases to be good, let us never cease to be

37. grateful. Strange that we should need so much urging to attend to so heavenly an exercise. Sing
praises unto our King. Let him have all our praise; no one ought to have even a particle of it.
Jesus shall have it all. Let his sovereignty be the fount of gladness. It is a sublime attribute, but
full of bliss to the faithful. Let our homage be paid not in groans but songs. He asks not slaves to
grace his throne; he is no despot; singing is fit homage for a monarch so blessed and gracious. Let
all hearts that own his sceptre sing and sing on for ever, for there is everlasting reason for
thanksgiving while we dwell under the shadow of such a throne.
6. David Guzik, “Sing praises! In this context, this is almost a command. It is a fitting command
in light of the glory of the King of all the earth. God might have given speech to humanity
without the gift of song; there are some tone deaf people in the world. What is the case of some
might have been the case of all; but God gave the gift of song and music to men, and the highest
use of this gift is to praise the God who gave it.
i. “Let a thousand people speak at once; all thought and feeling are drowned in hubbub.
But let them sing together in perfect time and tune; both the thought and feeling are
raised to a pitch of energy else conceivable.” (Rawlinson)
ii. Sing praises: “A single word in Hebrew, with therefore a swifter, livelier impact.”
(Kidner)
iii. “This word is four times repeated in this short verse, and shows at once the
earnestness and happiness of the people. They are the words of exultation and triumph.
Feel your obligation to God; express it in thanksgiving.” (Clarke)
b. The King of all the earth: The idea from the second verse is repeated for emphasis. God’s
glorious authority extends far beyond the land or people of Israel. He is the global God, the
King of all the earth.
c. Sing praises with understanding: Praise is appropriately offered with singing and should
also be made with understanding. God wants our worship to be intelligent and not
mindless. It is not necessary to be smart to worship God, but we should worship Him with
all our being, including our mind (Mark 12:30).
i. “We must not be guided by the time, but the words of the Psalm; we must mind the
matter more than the music, and consider what we sing, as well as how we sing; the tune
may affect the fancy, but it is the matter affects the heart, and that God principally
eyes.” (Spurgeon)
ii. Sing praises with understanding: According to Kidner, Paul had the Septuagint
translation of this phrase in mind when he wrote in 1 Corinthians 14:15, I will sing with
the mind also.
iii. All in all, this Psalm shows us how we are to praise God:
• Praise Him cheerfully when you clap your hands as an expression of your inward joy.
• Praise Him universally together with all you peoples who should praise the Lord.
• Praise Him vocally as you shout unto God with the voice of triumph.
• Praise Him frequently, as the idea of sing praises is repeated often. You cannot praise
Him too much.
• Praise Him intelligently, as you are to sing praises with understanding and to know and
proclaim the reasons for our praise.

38. 7. For God is the King of all the earth;
sing to him a psalm of praise.
1. Barnes, “For God is the King of all the earth - He has shown himself to be a universal
sovereign. All nations are subject to him, and he has a claim to universal praise.
Sing ye praises with understanding - Margin, Every one “that hath understanding.”

39. either
the text here, however, nor the margin, expresses the true idea of the original. The Hebrew is,
“Sing a Maschil” - משׂכיל maśkı̂yl; that is, Sing, or play, a didactic psalm or tune; that is, a song
or ode adapted to convey valuable lessons of instruction. See the word explained in the notes at
the title to Psa_32:1-11. The idea is, that the occasion was one on which “such” a psalm or song
would be especially appropriate; an occasion on which great lessons or truths had been taught by
the dealings of God, which it became his people now to set forth in a becoming manner. Those
lessons or truths pertained to the fact that God is the great King over all the earth, or that he is a
sovereign among the nations: a truth of immense importance to mankind, and a truth which the
occasion on which the psalm was composed was especially adapted to bring to view.
2. Clarke, “For God is the King of all the earth - He is not your King only, but the King of the
universe. He has no limited power, no confined dominion.
Sing ye praises with understanding - זמרו משכיל zammeru maskil, sing an instructive song. Let
sense and sound go together. Let your hearts and heads go with your voices. Understand what
you sing; and feel what you understand; and let the song be what will give instruction in
righteousness to them that hear it. Sing wisely - Anglo-Saxon. Multitudes sing foolishly.
2B. Calvin, “For God is King of all the earth The Psalmist, having called God in the close of the
preceding verse King of the chosen people, now calls him King of all the earth; and thus, while he
claims to the Jews the right and honor of primogeniture, he at the same time joins to them the
Gentiles as associates and partakers with them of the same blessing. By these words he intimates
that the kingdom of God would be much more magnificent and glorious at the coming of the
Messiah, than it was under the shadowy dispensation of the Law, inasmuch as it would be
extended to the utmost boundaries of the earth. To show the greater earnestness in his
exhortation, he repeats the words, Sing praises to God, five times. The word מםכיל , maskil, Calvin
renders this word in the Latin version by “intelligens;” and in the French by “entendu;” and in
the margin of the French version there is the note, “C’est, O vous chacun entundu!” — “That is,
O every one of you who understandeth!” Dr Adam Clarke reads, “Sing an instructive song;” and
observes, “Let sense and sound go together. Let your hearts and heads go with your voices.” is put
in the singular number instead of the plural; for he invites to this exercise all who are skillful in
singing. He, no doubt, speaks of knowledge in the art of music; but he requires, at the same time,
the worshipers of God to sing the praises of God intelligently, that there may not be the mere
sound of tongues, as we know to be the case among the Papists. Knowledge of what is sung is

40. required in order to engage in a proper manner in the singing of psalms, that the name of God
may not be profaned, as it would certainly be, were there nothing more but the voice which melts
away or is dissolved in the air.
3. Gill, “ For God is the King of all the earth,.... Or "the king of all the earth is God" (e); the
same that is ascended into heaven, and is King of saints, even Christ Jesus; and so he will appear
to be, especially in the latter day; See Gill on Psa_47:2;
sing ye praises with understanding; or, as De Dieu renders it, to him that understandeth, that is,
to God the only wise, whose understanding is infinite; even to Christ, who, as God, knows all
things; and, as man and Mediator, is of quick understanding, and has all the treasures of wisdom
and knowledge in him; so R. Obadiah, "sing of him who understands"; or, "sing ye praises, O
everyone that understandeth" (f); that is, how to sing, as everyone does not; this is the sense of
Aben Ezra and Kimchi; or "with understanding", as we render it; with understanding of what is
sung. The Apostle Paul seems to refer to this passage in 1Co_14:15. The Targum renders it, "with
a good understanding".
4. Henry, “We must praise God reigning, Psa_47:7. 8. God is not only our King, and therefore we
owe our homage to him, but he is King of all the earth (Psa_47:7), over all the kings of the earth,
and therefore in every place the incense of praise is to be offered up to him.

41. ow this may be
understood, 1. Of the kingdom of providence. God, as Creator, and the God of nature, reigns over
the heathen, disposes of them and all their affairs, as he pleases, though they know him not, nor
have any regard to him: He sits upon the throne of his holiness, which he has prepared in the
heavens, and there he rules over all, even over the heathen, serving his own purposes by them
and upon them. See here the extent of God's government; all are born within his allegiance; even
the heathen that serve other gods are ruled by the true God, our God, whether they will or no.
See the equity of his government; it is a throne of holiness, on which he sits, whence he gives
warrants, orders, and judgment, in which we are sure there is no iniquity. 2. Of the kingdom of
the Messiah. Jesus Christ, who is God, and whose throne is for ever and ever reigns over the
heathen; not only he is entrusted with the administration of the providential kingdom, but he
shall set up the kingdom of his grace in the Gentile world, and rule in the hearts of multitudes
that were bred up in heathenism, Eph_2:12, Eph_2:13. This the apostle speaks of as a great
mystery that the Gentiles should be fellow-heirs, Eph_3:6. Christ sits upon the throne of his
holiness, his throne in the heavens, where all the administrations of his government are intended
to show forth God's holiness and to advance holiness among the children of men.
5. Warren Wiersbe, “"For God is the King of all the earth; sing praises with understanding" (v.
7). If anything should turn our hearts to joy and praise, it is that God is the King of all the earth.
"God reigns over the nations" (v. 8). Circumstances may not always reflect this. What we read in
the newspapers or see on the news may not give evidence that God is reigning, but He is! The
Lord Jesus is enthroned in heaven today, and everything is under His sovereign control.
Someone may say, "But if He's running the whole world, He can't take much time for me." That
isn't true. God sees your needs. He knows your name. He has numbered the hairs on your head.
The King of all the universe is concerned about you.
Because God is King, we should sing. This psalm starts, "Oh, clap your hands, all you peoples!
Shout to God with the voice of triumph. For the Lord Most High is awesome; He is a great King

42. over all the earth" (vv. 1,2). God is sovereign, gracious and loving and therefore deserves our
adoration. The psalmist implores in verse 6, "Sing praises to God, sing praises! Sing praises to
our King, sing praises!" The best way to prove you believe that God is King is to sing praises.
When we complain, we are saying that God doesn't know what He is doing, that He is not in
control. But when we sing praises to the Lord, we acknowledge that He is King over all the earth.
The world refuses to acknowledge God as King and rebels against His authority. But God's
people know He reigns over all the earth. You can sing His praises, for you know that He is also a
gracious and loving God. You can praise Him because, as your personal Lord, He meets your
needs. Praise Him today for who He is and what He has done in your life.
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6. Spurgeon, “For God is the King of all the earth. The Jews of our Saviour's time resented this
truth, but had their hearts been right they would have rejoiced in it. They would have kept their
God to themselves, and not even have allowed the Gentile dogs to eat the crumbs from under his
table. Alas! how selfishness turns honey into wormwood. Jehovah is not the God of the Jews only,
all the nations of the earth are, through the Messiah, yet to own him Lord. Meanwhile his
providential throne governs all events beneath the sky. Sing praises with understanding. Sing a
didactic Psalm. Sound doctrine praises God. Even under the economy of types and ceremonies, it
is clear that the Lord had regard to the spirituality of worship, and would be praised
thoughtfully, intelligently, and with deep appreciation of the reason for song. It is to be feared
from the slovenly way in which some make a noise in singing, that they fancy any sound will do.
On the other hand, from the great attention paid by some to the mere music, we feel sadly sure
that the sense has no effect upon them. Is it not a sin to be tickling men's ears with sounds when
we profess to be adoring the Lord? What has a sensuous delight in organs, anthems, etc., to do
with devotion? Do not men mistake physical effects for spiritual impulses? Do they not often offer
to God strains far more calculated for human amusement than for divine acceptance? An
understanding enlightened of the Holy Spirit is then and then only fully capable of offering
worthy praise.
7. Treasury of David, “Verse 7. For God is the King of all the earth: as if he had said, "our King,
said I? it is too little; he is King of all the earth." John Trapp.
Verse 7. Sing ye praises with understanding. How may we make melody in our hearts to God in
singing of Psalms? We must sing with understanding. We must not be guided by the time, but the
words of the Psalm; we must mind the matter more than the music, and consider what we sing, as
well as how we sing; the tune may affect the fancy, but it is the matter affects the heart, and that
God principally eyes. The psalmist advises us in this particular, and so doth the apostle
1 Corinthians 14:15 . Otherwise this sweet duty would be more the work of a chorister than of a
Christian, and we should be more delighted in an anthem of the musician's making, than in a
Psalm of the Spirit's making. A. Lapide observes that in the text, 1 Corinthians 14:15 , the word
understanding is maschil, (lykvm), profound judgment: we must sing wisely, if we will sing
gratefully; we must relish what we sing. In a word, we must sing as we must pray; now the most
rude petitioner will understand what he prays. 1Co 14:15. If we do not understand what we sing,
it argues carelessness of spirit, or hardness of heart; and this makes the service impertinent.
Upon this the worthy Davenant cries out, "Adieu to the bellowing of the Papists, who sing in an
unknown tongue." God will not understand us in that service which we understand not ourselves.
One of the first pieces of the creation was light, and this must break out in every duty. John Wells
(--1676), in "Morning Exercises."

44. Verse 7. Sing ye praises with understanding, sing an instructive song. Let sense and sound go
together. Let your hearts and heads go with your voices. Understand what you sing, and feel what
you understand. Adam Clarke.
Verse 7. Sing ye praises with understanding; because in the full light of the new dispensation, the
darkness of the patriarchal ages, the seeing as through a glass of the Levitical law, are turned into
the vision of full and very reality. Hugo Victorinus.
Verse 7. Sing ye praises with understanding. Mark this, thou who daily readest the Psalms, and yet
does not understand them. Simon de Muis.
Verse 7. With understanding. If they had sung with understanding, they had not adored stones.
When a man sensible sang to a stone insensible, did he sing "with understanding"? But now,
brethren, we see not with our eyes whom we adore, and yet correctly we adore. Much more is
God commended to us, that with our eyes see him not. Augustine.
8. God reigns over the nations;
God is seated on his holy throne.
1. Barnes, “God reigneth over the heathen - Over the “nations;” not over the “heathen” in the
sense in which that term is understood now. It does not mean that God reigns, or that he has set
up his throne over the people that have not the true religion, but that he is exalted over the
“nations” of the earth as such; or, that he has universal dominion. See the notes at Psa_46:10.
God sitteth upon the throne of his holiness - Upon his holy throne, The idea is, that his
government is established in holiness or justice.
2. Clarke, “God reigneth over the heathen - Though this is literally true in God’s universal
dominion, yet more is here meant. God reigns over the heathen when, by the preaching of the
Gospel, they are brought into the Church of Christ.
God sitteth upon the throne of his holiness - He is a holy God; he proclaims holiness. His laws
are holy, he requires holiness, and his genuine people are all holy. The throne of his holiness is the
heaven of heavens; also the temple at Jerusalem; and, lastly, the hearts of the faithful.
2B. Calvin, “He hath obtained the kingdom over the heathen Literally it is, He hath reigned; but as
the verb מלך , malach, is in the past tense, which in Hebrew denotes a continued act, we have
translated it, He hath obtained the kingdom The prophet repeatedly informs us that God reigns
over the Gentiles; and from this it is easy to gather that he here treats of a new and a previously
unheard of manner of reigning. There is an implied contrast between the time of the Law, when
God confined his empire, or kingdom, within the boundaries of Judea, and the coming of Christ,
when he extended it far and wide, so as to occupy the whole world from one end to the other. The
majesty of God sent forth some sparks of its brightness among the heathen nations, when David
made them tributary; but the prophet could not, on that account, have properly said that God

45. reigned among them, since they both contemned his worship and the true religion, and also
wished to see the Church completely extinguished. To find the fulfillment of this prophecy, we
must, therefore, necessarily come to Christ. What is added in the second clause of the verse, God
sitteth upon the throne of his holiness, may be taken in a twofold sense. By this form of expression
is often to be understood the tabernacle, or the temple; but it also sometimes signifies heaven. If
any are inclined to explain it of the temple, the meaning will be, That while God reigned over the
whole world, and comprehended all nations under his dominion, he had established his chief seat
at Jerusalem; and it was from thence that the doctrine of the gospel, by which he has brought
under his dominion all people, flowed. We may, however, very properly take this expression as
spoken of heaven; and thus the sense will be, That God, in stretching forth his hand to subdue
men, and bring them to submit to his authority, evidently shows that, from his heavenly throne,
he reigns over men. Unless he show men his power and working by signs manifest and near at
hand, he is not acknowledged as Governor of the world.
3. Gill, “God reigneth over the Heathen,.... He reigned over Israel under the former dispensation,
and now he reigns over the Gentiles under the Gospel dispensation; as appears by the numerous
instances of conversion among them in the first ages of Christianity; and by the many churches
that were planted by the means of the apostles; and by the destruction of the Roman Pagan
empire under the sixth seal, Rev_6:12; and which will still more appear by the destruction of
Rome Papal, when all the Heathens shall perish out of the land; and by the fulness and forces of
the Gentiles being brought into a submission to him; all which are reasons to sing praises to him;
God sitteth upon the throne of his holiness; or his holy throne, which is heaven; on the right hand
of the throne of the Majesty in the heavens; on his Father's throne; having done his work on
earth he is received up into heaven, and is set down on a throne at the right hand of God, an
honour which none of the angels have: he has ceased from his work and entered into his rest, and
sits and sees of the travail of his soul; all which is matter of joy to his people, and a reason why
they should sing praises; and the rather, since they are set down with him in heavenly places: or
this may be understood of his sitting on the throne of judgment to judge the world in
righteousness at the last day, it following upon his reign over the Gentiles; though the other sense
best agrees with his immediate ascension to heaven.
4. Spurgeon, “

46. ow at this moment, over the most debased idolaters, God holds a secret rule; here
is work for faith. How we ought to long for the day when this truth shall be changed in its aspect,
and the rule now unrecognised shall be delighted in! The great truth that God reigneth in
providence is the guarantee that in a gracious gospel sense his promises shall be fulfilled, and his
kingdom shall come. He sitteth upon the throne of his holiness. Unmoved he occupies an
undisputed throne, whose decrees, acts, and commands are holiness itself. What other throne is
like this?

47. ever was it stained with injustice, or defiled with sin.

48. either is he who sits upon it
dismayed, or in a dilemma. He sits in serenity, for he knows his own power, and sees that his
purposes will not miscarry. Here is reason enough for holy song.
9. The nobles of the nations assemble
as the people of the God of Abraham,

49. for the kings[c] of the earth belong to God;
he is greatly exalted.
1. Barnes, “The princes of the people are gathered together - The marginal reading is, “The
voluntary of the people are gathered unto the people of the God of Abraham.” The word
rendered “princes” - נדי ב nâdı̂yb - means properly, voluntary, ready, prompt; then, generous,
liberal; then, those of noble birth, princes, nobles. It is evidently used here in this latter sense.
The word “people” here may mean either the people of Israel, or the people of other lands; but in
this place it seems evidently to denote the latter. The words “are gathered together” may refer
either to a voluntary or an involuntary assembling; meaning either that they came in chains as
prisoners of war, subdued by the arms of the people of God, and thus rendering an involuntary
tribute to their power and their religion; or that they came in a voluntary manner, and submitted
themselves, acknowledging the God of Israel to be the true God. It seems to me that the
connection requires that we should understand this in the former sense, as referring to the
subjugation of the enemies of of the people of God, and to their being led along as captives,
assembled thus from distant parts of the world as proof that the God of Israel reigned.
Even the people of the God of Abraham - The word “even” is not in the original. The meaning
is, “to” the people of the God of Abraham; that is, they come and mingle with the people of the
God of Abraham; or, they come as captives in war “to” that people, and confess in this manner
that their God is the true God. The image is that of the assemblage of great numbers of foriegn
princes and nobles as furnishing either a voluntary or involuntary acknowledgment of the fact
that the God of Abraham was the true God, and that the people of Israel were his people.
For the shields of the earth belong unto God - Are of right his. This would seem to have been
suggested by the marching in triumph of subdued and vanquished princes and warriors, their
shields or weapons of war being borne along in the procession, demonstrating that Jehovah was
King among the nations. It was seen in such a march that all those weapons of war “belonged” to
him, or that he had a right to dispose of them, and to use them as he pleased.
He is greatly exalted - That is, one who can thus subdue nations, and lead along captive princes
and warriors, “must” be a Being greatly exalted; a Being that has dominion over the nations of
the earth. This completes the imagery in the psalm, and gives occasion for the shouts and the joys
of triumph. God had shown that he was a great King over the earth. Princes and armies were
subdued to his will. They were led along as captives, and were gathered together to the people of
God, as if to acknowledge their own inferiority; and in this solemn manner the nations thus
subdued owned Yahweh to be the true God. In a higher sense this will be true when all the earth
shall be subdued by the power of truth, and when kings, and princes, and people everywhere
shall come and acknowledge God, reigning through the Messiah, to be the King of all nations.
Compare Isa. 60.
2. Clarke, “The princes of the people are gathered together - נדיבי עמים nedibey ammim. The
voluntary people - the princely, noble, or free-willed people; those who gladly receive the word of
life; those who, like the Bereans, were of a noble or liberal disposition; and, when they heard the
Gospel, searched the Scriptures to see whether these things were so. It is a similar word which is

50. used Psa_100:3; and I believe both texts speak of the same people - the Gentiles who gladly come
unto his light, and present themselves a free-will offering to the Lord.
The people or the God of Abraham - Who were Abraham’s people?

51. ot the Jews; the covenant
was made with him while yet in urcircumcision. Properly speaking, the Gentiles are those whom
he represented; for the covenant was made with him while yet a Gentile; and in his seed all the
nations - the Gentiles, of the earth were to be blessed. The people of the God of Abraham are the
Gentiles who, receiving the Gospel, are made partakers of the faith of Abraham, and are his
spiritual children. The God of Abraham has Abraham’s spiritual posterity, the believing Gentiles,
for his own people.
The shields of the earth belong unto God - The Septuagint translate this οἱ κραταιοι, the strong
ones of the earth. The Vulgate reads, Quoniam dii fortes terrae vehementer elevati sunt; “Because
the strong gods of the earth are exceedingly exalted.” These are supposed to mean kings and
rulers of provinces which were present at the dedication of the temple; (for some suppose the
Psalm to have been composed for this solemnity); and that they are said here to be greatly
exalted, because they exercised a very high degree of power over their respective districts. The
words refer to something by which the inhabitants of the earth are defended; God’s providence,
guardian angels, etc., etc.
He is greatly exalted - Great as secular rulers are, God is greater, and is above all; King of
kings and Lord of lords; and the hearts of kings and governors are in his hand; and he turns
them whithersoever he pleases.
3. Gill, “The princes of the people are gathered together,....

52. ot against Christ, as at his first
coming, but to him, and to his church and people; even the great men of the earth, the kings and
princes of it, as they will in the latter day; see Isa_49:23; or this may mean the saints in general,
who are all of them the princes of people, and are set among princes, yea, are kings priests unto
God; some render it, "the willing" or "voluntary ones of his people" (g); the same word is here
used as in Psa_110:3; where it is rendered "willing", and designs such who are made willing to be
saved by Christ, submit to his righteousness, and be subject to his word and ordinances;
even the people of the God of Abraham; whom the God of Abraham has chosen for his people,
taken into covenant, given to his Son, and who are redeemed by his blood, and effectually called
by his grace; and who, though Gentiles, belong to the same covenant and the same covenant God
as Abraham did, and have the blessing of Abraham upon them; and are indeed his spiritual seed,
being Christ's. The Targum is, "the people that believe in the God of Abraham". The words may
be rendered in connection with the former clause, "gathered together unto the people of the God
of Abraham" (h); and so denote the association of the Gentiles converted with the believing Jews,
as was at the first times of the Gospel, and will be at the latter day, 1Co_12:13;
for the shields of the earth belong unto God; that is, the rulers of the earth, as the word is
rendered in Hos_4:18; who are as a shield and a protection to their subjects; these are set up and
put down by the Lord at his pleasure; and their hearts are in his hands, and he can convert them
when he pleases, and gather them to his Son, and into his churches; or, as Jarchi interprets it,
"he has power in his hands to protect as with a shield all that trust in him;''
safety is of the Lord; the protection of the world and of the church is from him who is King over
all the earth;

53. he is greatly exalted; that is, Christ, who has all power in heaven and in earth; he is highly
exalted at the right hand of God, angels, authorities, and powers, being subject to him.
4. Henry, “We must praise God as attended and honoured by the princes of the people, Psa_47:9.
This may be understood, 1. Of the congress or convention of the states of Israel, the heads and
rulers of the several tribes, at the solemn feasts, or to despatch the public business of the nation.
It was the honour of Israel that they were the people of the God of Abraham, as they were
Abraham's seed and taken into his covenant; and, thanks be to God, this blessing of Abraham
has come upon the isles of the Gentiles, Gal_3:14. It was their happiness that they had a settled
government, princes of their people, who were the shields of their land. Magistracy is the shield of
a nation, and it is a great mercy to any people to have this shield, especially when their princes,
their shields, belong unto the Lord, are devoted to his honour, and their power is employed in his
service, for then he is greatly exalted. It is likewise the honour of God that, in another sense, the
shields of the earth do belong to him; magistracy is his institution, and he serves his own purposes
by it in the government of the world, turning the hearts of kings as the rivers of water, which way
soever he pleases. It was well with Israel when the princes of their people were gathered together
to consult for the public welfare. The unanimous agreement of the great ones of a nation in the
things that belong to its peace is a very happy omen, which promises abundance of blessings. 2. It
may be applied to the calling of the Gentiles into the church of Christ, and taken as a prophecy
that in the days of the Messiah the kings of the earth and their people should join themselves to
the church, and bring their glory and power into the