서론
無題
英語原文
The scope of this psalm is to stir us up to praise God, to stir up all people to do so; and, I. We are directed in what manner to do it, publicly, cheerfully, and intelligently, Ps 47:1,6,7. II. We are furnished with matter for praise. 1. God's majesty, Ps 47:2. 2. His sovereign and universal dominion, Ps 47:2,7-9. 3. The great things he had done, and will do, for his people, Ps 47:3-5. Many suppose that this psalm was penned upon occasion of the bringing up of the ark to Mount Zion which Ps 47:5 seems to refer to ("God has gone up with a shout");—but it looks further, to the ascension of Christ into the heavenly Zion, after he had finished his undertaking on earth, and to the setting up of his kingdom in the world, to which the heathen should become willing subjects. In singing this psalm we are to give honour to the exalted Redeemer, to rejoice in his exaltation, and to celebrate his praises, confessing that he is Lord, to the glory of God the Father.
1-4
Exhortation to Praise God
神を賛美する勧め
聖歌隊長に当てて。コラの子らの詩篇。
¹ 国々の民よ。手をたたけ。勝利の声を上げて神に叫びよ。 ² まことに、いと高き主は恐るべき方。全地を治める大いなる王。 ³ 主は国々の民を私たちのもとに、国民を私たちの足の下に従わせられる。 ⁴ 主は私たちのために、ご自身の愛されたヤコブの誇りである嗣業を選ばれる。セラ。
詩篇の作者は、自分自身の心が神についての偉大で良い思いに満たされると、賛美の祝福されたわざに周囲のすべてを従事させようと努める。神がすべての祝福と賛美に値すること、そして自分自身と他の人々のこのわざにおける消極性と不毛さを嘆く者として。これらの節において観察せよ。
一、神を賛美するように招かれているのはだれか。「国々の民よ。すべてのイスラエルの民よ。」彼らは彼自身の民であり、彼の管轄下にあった。それゆえ彼は彼らを神を賛美するように導く。彼らに対して彼は影響力を持っていたから。他の者が何をしようとも、彼と彼の家、彼と彼の民は主を賛美するであろう。あるいは、「地のすべての民と国々よ。」そしてこのように、これは異邦人の回心と彼らを教会に入れることの預言として理解できる（ロマ 15:11 参照）。
二、彼らがするように招かれていることは何か。「手をたたけ。」神があなたがたのためにされたことに対する自分自身の喜びと満足、一般的に神がされたことに対するあなたがたの是認、いや、賞賛、そして神の栄光の敵に対するあなたがたの憤りのしるしとして（ヨブ 27:23）。「手をたたけ。」喜びに酔いしれて自分を抑えられない者のように。「神に向かって声を上げよ。」神を聞かせるためではない（神の耳は鈍くはない）。しかし周囲のすべての者に聞かせ、あなたがたが神のわざにどれほど心を動かされ、満たされているかに気づかせるためである。神の力と良さにおいて、神において勝利の声を上げよ。他の者もあなたがたと共に勝利に加わるように。留意せよ。ある人々には不体裁で軽率に思えるような、敬虔で熱心な感情のそのような表現は、軽々しく非難し断罪すべきではなく、ましてや嘲笑すべきではない。もしそれが正直な心から来るのであれば、神は感情の強さを受け入れ、その表現の弱さを許されるからである。
三、私たちの賛美の材料として示唆されていることは何か。1. 私たちが関わりを持つ神は恐るべき威光の神であること（詩 47:2）。「いと高き主は恐るべき方。」神は最も高貴な被造物を無限に超えておられ、最も高いよりも高い。神にはすべての者が畏敬すべき完全性があり、特に神と争うすべての者が恐れるべき力、聖さ、正義がある。2. 神は主権的で普遍的な支配の神であること。神は単独で支配し、絶対的な力を持つ王であり、「全地を治める王」であられる。すべての被造物は神によって造られたゆえに神に服しており、それゆえ神は「大いなる王」、王の王であられる。3. 神はその民とその事柄に特別な配慮を払われること。そうしてこられ、とこしえにそうされる。(1) 勝利と成功を与えることにおいて（詩 47:3）。民と国々を彼らの下に従わせる。彼らの道に立ちはだかる者（詩 44:2）も、彼らを襲おうとした者も。これは神が彼らのためにされたことであり、カナンへの彼らの植民と今日までのそこでの存続がその証しである。彼らは、勝利の腕を向けた方向がどちらであれ繁栄したしもべダビデによって、神が引き続き彼らのためにされることを疑わなかった。しかしこれは、ユダヤ民族に限定されず、全地に立てられるべきメシアの国を前瞻する。イエス・キリストは異邦人を征服される。「彼らを折に羊として導き入れられる」（ことばはそのように意味する）。屠殺のためではなく、保全のために。神は彼らの感情を征服し、彼らを「力の日に喜んで進む民」とし、彼らの思いをキリストへの従順に導き、「大いなる羊飼いであり、魂の監督」の導きの下に、迷い出た者たちを回復される（Iペテ 2:25）。(2) 安息と定住を与えることにおいて（詩 47:4）。「主は私たちのために嗣業を選ばれる。」神はイスラエルの嗣業としてカナンの地を選ばれた。それは彼らの神、主が彼らのために探し出された地であった（申 32:8 参照）。これは彼らのその地の所有を正当化し、彼らに良い資格を与えた。そしてこれがその享有を甘くし、慰めあるものとした。彼らはそれを幸運な分け前と考え、そこに満足する理由があった。それが無限の知恵が彼らのために選ばれたものであったから。そして神の聖所をそこに立てたことが、それを「ヤコブの誇り」、ヤコブの誉れとした（アモ 6:8）。そして神はヤコブを愛されたゆえに、彼のためにこれほど良い嗣業を選ばれた（申 7:8）。これを霊的に適用すれば、次のことを示す。[1.] 聖徒たちの幸福。神ご自身が彼らのために嗣業を選ばれた。それは良い遺産である。「魂を知り、それを幸福にするのに役立つものを知っておられる」神がそれを選ばれた。そして神はそれほど良く選ばれたので、ご自身で「その民の嗣業」となることを引き受けられた（詩 16:5）。そして彼らのために、もう一つの世界に朽ちることのない嗣業を備えられた（Iペテ 1:4）。これは真にヤコブの誇りとなる。神が彼らを愛されたゆえに、目がまだ見ていないような幸福を備えられたから。[2.] 聖徒たちの神への信仰と服従。これはすべての恵まれた魂の言葉である。「神が私のために嗣業を選ばれるように。私に割り当てを定めさせてください。そして私はその定めに服します。神は私自身よりも私にとって何が良いかをご存じである。それゆえ私は、神のみこころに解消される以外、自分自身の意志を持たない。」
詩篇 47:4 の「主は私たちのために嗣業を選ばれる」について、これはカナンの地がイスラエルのために選ばれた歴史的事実を指すと同時に、霊的な嗣業、すなわち神ご自身が聖徒の嗣業となること（詩 16:5）と、朽ちることのない天の嗣業（Iペテ 1:4）を指し示す。これらは「神が愛されたヤコブの誇り」である。
英語原文
Exhortation to Praise God
To the chief musician. A psalm for the sons of Korah.
¹ O clap your hands, all ye people; shout unto God with the voice of triumph.
² For the LORD most high is terrible; he is a great King over all the earth.
³ He shall subdue the people under us, and the nations under our feet.
⁴ He shall choose our inheritance for us, the excellency of Jacob whom he loved. Selah.
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 Ro 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." Note, Such expressions of pious and devout affections as to some may seem indecent and imprudent ought not to be hastily censured and condemned, much less ridiculed, because, if they come from an upright heart, God will accept the strength of the affection and excuse the weakness of the expressions of it.
III. What is suggested to us as matter for our praise. 1. That the God with whom we have to do is a God of awful majesty (Ps 47:2): The Lord most high is terrible. He is infinitely above the noblest creatures, higher than the highest; there are those perfections in him that are to be reverenced by all, and particularly that power, holiness, and justice, that are to be dreaded by all those that contend with him. 2. That he is a God of sovereign and universal dominion. He is a King that reigns alone, and with an absolute power, a King over all the earth; all the creatures, being made by him, are subject to him, and therefore he is a great King, the King of kings. 3. That he takes a particular care of his people and their concerns, has done so and ever will; (1.) In giving them victory and success (Ps 47:3), subduing the people and nations under them, both those that stood in their way (Ps 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, 1Pe 2:25. (2.) In giving them rest and settlement (Ps 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 De 32:8. This justified their possession of that land, and 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 (Am 6:8); and he chose so good an inheritance for Jacob because he loved him, De 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 (Ps 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."
5-9
Exhortation to Praise God
神を賛美する勧め
⁵ 神は歓声と共にのぼられる。主はラッパの音と共にのぼられる。
⁶ 神にほめ歌をうたえ、ほめ歌をうたえ。私たちの王にほめ歌をうたえ、ほめ歌をうたえ。
⁷ 神は全地の王である。悟りをもってほめ歌をうたえ。
⁸ 神はもろもろの国民を治められる。神はその聖なる御座に座す。
⁹ 民の君たちは集まり、アブラハムの神の民となる。地の盾は神に属する。神は大いに高められる。
ここで私たちは神を賛美し、その賛美を歌うよう最も切に促されている。私たちはこの務めにこれほど消極的であるので、戒めに戒めを、線に線を重ねてこれを促される必要がある。ここでそうである（詩 47:6）。「神にほめ歌をうたえ」、再び*「ほめ歌をうたえ、私たちの王にほめ歌をうたえ」、再び「ほめ歌をうたえ」。これはこれが非常に必要で優れた務めであり、私たちが頻繁で豊かであるべき務めであることを示す。私たちは同じ言葉で何度も賛美の歌を歌うことができる。もしそれが新しい感情をもってなされるなら、むなしい繰り返しではない。民はその神を賛美しないだろうか（ダニ 5:4）。臣民はその王を賛美しないだろうか。神は私たちの神、私たちの王であり、それゆえ私たちは神を賛美しなければならない。満足してこれらを賛美し、これらを恥じない者としてその賛美を歌わなければならない。しかしここに必要な規則が付されている（詩 47:7）。「悟りをもってほめ歌をうたえ」。マスキルをもって。1. 「知的に。自らがなぜ、何の理由で神を賛美するか、その奉仕の意味するところを理解する者として」。これは福音の規則である（1コリ 14:15）。「霊によっても、悟りによっても歌う」*。心をもってのみ主にメロディを奏でる（エペ 5:19）。合理的な奉仕でなければ受け入れられる奉仕ではない。2. 「教訓的に。他の者に神の栄光ある完全さを理解させ、彼らに神を賛美するよう教えたいと願う者として」。これらの節で賛美の正当な材料として三つのことが挙げられている。それぞれは二重の意味を許す。
一. 第一に、のぼられる神を賛美しなければならない（詩 47:5）。「神は歓声と共にのぼられる」。これは、1. 契約の箱がシオンの丘に運び上げられたことを指すかもしれない。それは大いな荘厳さをもってなされた。ダビデ自身がその前で踊り、祭司たちがラッパを吹き、民が大声の歓呼をもって従った。契約の箱は神の特別の臨在の制定されたしるしであった。それが神の許可によって運び上げられたとき、神は*「のぼられた」と言われうる。神の定めが不明瞭さから出て、より公で荘厳な執行のために、任意の民への大いなる恵みである。彼らはこれを喜び、感謝する理由がある。2. 私たちの主イエスの天への昇天を指すかもしれない。地でのわざを終えたとき（使 1:9）。そのとき「神は歓声と共にのぼられた」。王の、征服者の歓声と共に。「主権と権威をはぎ取り」、「捕われを捕らえて導いた」方として（詩 68:18）。仲保者としてのぼられた。契約の箱とその上の贖罪所によって型づけられ、契約の箱が最も聖なる場所に導かれたように、「天そのもの」*に導かれた（ヘブ 9:24）。キリストの昇天における歓声やラッパの音については読まない。しかし上の世界の住民、神の子たちが喜んで叫んだ（ヨブ 38:7）。キリストは行かれたように同じ様式で再び来られる（使 1:11）。そしてキリストは歓声とラッパの音と共に再び来られることは確実である。
二. 第二に、治められる神を賛美しなければならない（詩 47:7-8）。神は私たちの王であり、それゆえ私たちは神に服従を払う。しかし神は*「全地の王」（詩 47:7）であり、地のすべての王の上にいる。それゆえあらゆる場所で賛美の香が神に捧げられねばならない。これは、1. 摂理の王国として理解されうる。神は創造者、自然の神として、「もろもろの国民を治められる」。彼らが神を知らず、神に顧みなくても、神の喜びのままに彼らと彼らのすべての事柄を処分される。「神はその聖なる御座に座す」。天に備えられたものに。そこで神はすべてを、もろもろの国民をも治める。彼らを、彼らの上にご自身の目的に仕えさせることによって。神の支配の広がりを見よ。すべての者がその忠誠の中に生まれる。他の神々に仕える異邦人でさえ、真の神、私たちの神に治められる。彼らが望むか望まないかに関わらず。神の支配の衡平を見よ。それは神が座す聖なる御座である。そこから神は令状、命令、裁きを与える。そこには不義がないことは確実である。2. メシアの王国として。イエス・キリスト、神であり、その「御座はとこしえからとこしえまである」方が、「もろもろの国民を治める」。摂理の王国の執行を委ねられただけでなく、異邦人の世界にその恵みの王国を立て、異教の中で育った多くの人の心を治める（エペ 2:12-13）。これは使徒が「異邦人が共同の相続人となる」という大いなる奥義として語るものである（エペ 3:6）。キリストは「その聖なる御座に座す」*。
英語原文
Exhortation to Praise God
⁵ God is gone up with a shout, the LORD with the sound of a trumpet.
⁶ Sing praises to God, sing praises: sing praises unto our King, sing praises.
⁷ For God is the King of all the earth: sing ye praises with understanding.
⁸ God reigneth over the heathen: God sitteth upon the throne of his holiness.
⁹ The princes of the people are gathered together, even the people of the God of Abraham: for the shields of the earth belong unto God: he is greatly exalted.
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 (Ps 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? Da 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 (Ps 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:—
I. We must praise God going up (Ps 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, Ac 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, Ps 68:18. He went up as a 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 (Ac 1:11) and we are sure that he shall come again with a shout and the sound of a trumpet.
II. We must praise God reigning, Ps 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 (Ps 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. Now 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 2:12,13. 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.
III. We must praise God as attended and honoured by the princes of the people, Ps 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, Ga 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 New Jerusalem, that they should all become the people of the God of Abraham, to whom it was promised that he should be the father of many nations. The volunteers of the people (so it may be read); it is the same word that is used in Ps 110:3, Thy people shall be willing; for those that are gathered to Christ are not forced, but made freely willing, to be his. When the shields of the earth, the ensigns of royal dignity (1Ki 14:27,28), are surrendered to the Lord Jesus, as the keys of a city are presented to the conqueror or sovereign, when princes use their power for the advancement of the interests of religion, then Christ is greatly exalted.
この詩篇の主旨は、私たちに神を賛美するよう促し、すべての民にそうするよう促すことにある。そして、一、私たちは、公に、喜びをもって、また悟りをもって、それをどのように行うべきかを示される（詩四七1,6,7）。二、私たちは賛美の内容を与えられている。(1) 神の威光（詩四七2）。(2) 神の主権的かつ普遍的な支配（詩四七2,7-9）。(3) 神が民のために、またこれからもなされる大いなるみわざ（詩四七3-5）。多くの人は、この詩篇がシオンの山への箱の運び上げに際して書かれたと考えている。詩篇四七篇五節はこれを指しているように思われる（「神は大声で上がられた」）。しかし、それはさらに先を見ている。すなわち、キリストが地上での御業を終えたのち、天のシオンへの昇天、および、異邦人が進んでその民となるような御国のこの世における確立を見ているのである。この詩篇を歌うにあたって、私たちは高挙された贖い主に栄光を帰し、その高挙を喜び、その賛美をたたえ、キリストが主であることを告白して、父なる神の栄光のためにこれを行わなければならない。