Psalm 47 is a call to all nations to worship the one true God, celebrating His sovereignty and the victory achieved by the Messiah. It emphasizes the universal reign of God and the joy associated with His rule, urging both Jews and Gentiles to express their joy through clapping and shouting. The psalm reflects both historical context and prophetic significance regarding the future kingdom of Christ.

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