Bible Commentaries

This psalm is entitled, "To the chief Musician, a psalm for (margin, of) the sons of Korah." On the phrase "To the chief Musician," see the notes at the title to Psalm 4:1-8. On the phrase "For the sons of Korah," see the notes at the title to Psalm 42:1-11.

The occasion on which the psalm was composed, and the name of the author, are alike unknown. It is a triumphal psalm, and was composed apparently on some occasion of "victory" over enemies, with reference to a triumphal procession. Professor Alexander supposes that it was composed to commemorate the victory of Jehoshaphat over the Ammonites and Edomites, recorded in 2 Chronicles 20. It is, as he remarks, a coincidence of some importance, that there is express mention made of the presence of the "Kohattlites" on that occasion, as among those who "stood up to praise the Lord," 2 Chronicles 20:19. This is not, however, decisive, as they might have been present on other similar occasions, and as it is probable, in fact, that they usually took part in celebrations of this kind. All that can be expressed with any certainty in regard to the occasion on which the psalm was composed is, that it was on an occasion of victory.

The psalm consists of two parts, quite similar in structure and in design. Each part consists of an exhortation to praise God, followed by a statement of reasons why, it should be done.

I. The first part comprises the first five verses:

(1) An exhortation to praise God - to celebrate the joy of the soul by a clapping of hands, and by a shout of triumph, Psalm 47:1.

(2) reasons for doing this, Psalm 47:2-5. These reasons are that he is terrible; that he is king over all the earth; that he will subdue the nations, and make them subject to his own people; and that, in anticipation of this, and in proof of this, he had now achieved a signal victory, and had gone up as from that victory to his own abode in heaven.

II. The second part embraces the Last four verses of the psalm:

(1) An exhortation, as before, to praise God, Psalm 47:6.

(2) reasons for this, Psalm 47:7-9. These reasons are, as before, that God is king over all the earth; that he now sits upon the throne of his holiness, and that Psalm 47:9 the princes of the nations - the subdued kings and rulers - are borne along in triumph to the people of the God of Abraham; and that in this victory it has been shown that the shields of the earth belong to God. See the notes at Psalm 47:9.

The psalm, therefore, is a triumphal ode, and was probably composed to be sung on occasion of some military triumph - some solemn procession on a return from battle, with captive princes marching in the procession, and with a display of the "shields" and other implements of war taken from the foe. All this is celebrated as indicative of the interposing power of God in victory, and as evidence of his purpose to protect his chosen people in time of peril. The psalm may yet be used in a higher sense by the church at large, when all the foes of God on earth shall be subdued, and when his kingdom shall be in fact set up over all the world.

O clap your hands, all ye people - A common way of expressing joy, or indicating applause. Compare the notes at Isaiah 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 2 Samuel 6:15; 1 Chronicles 15:28; Job 39:25; Zechariah 4:7; Exodus 32:18; Isaiah 12:6; Isaiah 42:11; Isaiah 44:23; Jeremiah 50:15. There are doubtless times when loud shouts, as expressive of joy, are proper.

For the Lord most high - Yahweh, the Most High God; that is, who is exalted above all other beings. Compare Exodus 18:11; 1 Chronicles 16:25 Psalm 96:4; 2 Chronicles 2:5; Psalm 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.

He shall subdue the people under us - Compare Psalm 18:39, note; Psalm 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 Psalm 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 Psalm 7:5, note; Psalm 44:5, note. As God would enable them to do this, it was an occasion for thankfulness and triumph.

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 - גאון 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 John 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 Hebrews 11:9-10, Hebrews 11:13, having no possession there, not even of a burying-place except as they purchased it (compare Genesis 23:12-16); and the land actually came into the possession of the nation only in the family of Jacob.

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 Psalm 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.

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.

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." Neither 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 Psalm 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.