Exegetical and Hermeneutical Commentary of Psalms 47:1

To the chief Musician, A Psalm for the sons of Korah. O clap your hands, all ye people; shout unto God with the voice of triumph.

1. all ye people ] Render all ye peoples, here and in Psa 47:3 ; Psa 47:9 a. It is the nations of the world who are addressed. They are summoned to salute Jehovah, as a new king was saluted on his accession, with clapping of hands (2Ki 11:12) and shouting (1Sa 10:24). Cp. Num 23:21, where “the shout of a king” means the shout with which Israel celebrates the Presence of Jehovah in its midst as a victorious king.

triumph ] The cognate verb is used in Psa 20:5 of the joyous shouting which welcomes the victorious king.

Fuente: The Cambridge Bible for Schools and Colleges

1 4. A summons to all nations to acknowledge Jehovah as their King. He has proved His sovereignty by subjecting the nations to His own people and assigning to it the choicest land for its inheritance.

Fuente: The Cambridge Bible for Schools and Colleges

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.

Fuente: Albert Barnes’ Notes on the Bible

Psa 47:1-9

O clap your hands, all ye people.

Messianic triumph predicted

The psalmist looked far ahead. His immediate experience was as a little window through which he saw great matters. The prophecy of the universal spread of Gods kingdom and the inclusion in it of the Gentiles is Messianic; and whether the singer knew that he spoke of a fair hope which should not be a fact for weary centuries, or anticipated wider and permanent results from that triumph which inspired his song, he spake of the Christ, and his strains are true prophecies of His dominion. There is no intentional reference in the psalm to the Ascension; but the thoughts underlying its picture of Gods going up with a shout are the same which that Ascension sets forth as facts–the merciful coming down into humanity of the Divine Helper; the completeness of His victory as attested by His return thither where He was before; His session in heaven, not as idle nor wearied, but as having done what He meant to do; His continuous working as King in the world; and the widening recognition of His authority by loving hearts. The psalmist summons us all to swell with our voices that great chorus of praise which, like a sea, rolls and breaks in music round His royal seat. (A. Maclaren, D. D.)

The praiseworthy and the faultworthy in worship

Man is a worshipper. The deepest craving of his soul is for worship, and in true worship alone he can find the healthy excitement and the full and felicitous development and exercise of all his powers.

I. The praise-Worthy in worship.

1. Exultancy. O clap your hands, etc.; shout unto God. Sing praises to God, etc. Among the reasons indicated in the psalm for this exultancy is His supremacy over all the earth.

(1) His government of the world is founded upon the reason of things.

(2) His government of the world is founded upon laws suited to the nature of His subjects.

(3) His government of the world is exercised for purely benevolent ends.

(4) His government of the world affords opportunities for rebels to be restored.

2. Enthusiasm. In worship all the faculties and susceptibilities of the soul are interested, and into it conscience pours its whole force.

3. Monotheism. There is one God, and one only, to be worshipped. The supremely good is to be loved supremely, the supremely great to be adored supremely, the supremely just to be obeyed supremely.

4. Intelligence. Sing ye praises with understanding. Worship is not an unmeaning act, not a burst of blind passion; it is founded in the profoundest philosophy, it implies the grandest truths.

II. The fault-Worthy in worship.

1. There is something like selfishness here. Worship may begin in gratitude, may spring from a sense of Gods personal kindness; but it only becomes virtuous and noble as it rises into self-oblivious adoration.

2. There is something like revenge here. He shall subdue the people under us, and the nations under our feet. God reigneth over the heathen. The shields of the earth belong unto God; i.e. the rulers of the earth are in His hand. (Homilist.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

PSALM XLVII

The Gentiles are invited to celebrate the praises of God as the

Sovereign of the world, 1, 2.

The Jews exalt in his kindness to them, 3, 4.

All then join to celebrate his Majesty, as reigning over the

heathen, and gathering the dispersed Jews and Gentiles together

into one Church, 5-9.

NOTES ON PSALM XLVII

The title, “A Psalm for the sons of Korah,” has nothing remarkable in it. The Psalm was probably written about the same time with the preceding, and relates to the happy state of the Jews when returned to their own land. They renewed their praises and promises of obedience, and celebrate him for the deliverance they had received. See the introduction to the preceding Psalm. Ps 46:1 In a spiritual sense, it appears to relate to the calling of the Gentiles to be made partakers of the blessings of the Gospel with the converted Jews.

Verse 1. O clap your hands, all ye people] Let both Jews and Gentiles magnify the Lord: the Jews, for being delivered from the Babylonish captivity; the Gentiles, for being called to enter into the glorious liberty of the children of God.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Shout unto God, in the worship and unto the glory of the God of Israel.

Fuente: English Annotations on the Holy Bible by Matthew Poole

1. clap . . . hands . . .peopleliterally, “peoples,” or “nations”(compare Deu 32:43; Psa 18:49;Psa 98:9).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

O clap your hands, all ye people, Meaning the Gentiles more especially; see Ps 117:1 compared with Ro 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 Ps 98:8 Na 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, Ac 2:36;

shout unto God with the voice of triumph; as when triumphs are made on account of victories obtained, which was now the case; Christ having conquered sin, Satan, and the world, by his sufferings and death, and having spoiled principalities and powers, made a show of them, openly triumphing over them, when he ascended on high, and led captivity captive; and he having sent his apostles into the Gentile world with his Gospel, they were caused to triumph in him wherever they came. And now these external actions of clapping hands, and shouting with the voice, are expressive of inward spiritual joy; which those among the people who were conquered by the grace of God, and had a sight of their ascended Lord and Saviour, were filled with: and who are exhorted to express it in this manner, unto God: not to angels, nor to men, no, not to ministers, who brought the joyful tidings to them; but to God, either to God the Father, for all their temporal and spiritual blessings; especially for the unspeakable gift of his Son, to suffer and die for them: or to the Son of God, God manifest in the flesh; God that was gone up with a shout, Ps 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.

Fuente: John Gill’s Exposition of the Entire Bible

(Heb.: 47:2-4) “ Thereupon the fear of Elohim ” – so closes the chronicler (2Ch 20:29) the narrative of the defeat of the confederates – “came upon all kingdoms of the countries, when they heard that Jahve had fought against the enemies of Israel.” The psalmist, however, does not in consequence or this particular event call upon them to tremble with fear, but to rejoice; for fear is an involuntary, extorted inward emotion, but joy a perfectly voluntary one. The true and final victory of Jahve consists not in a submission that is brought about by war and bloodshed and in consternation that stupefies the mind, but in a change in the minds and hearts of the peoples, so that they render joyful worship unto Him. In order that He may thus become the God of all peoples, He has first of all become the God of Israel; and Israel longs that this the purpose of its election may be attained. Out of this longing springs the call in Psa 47:2. The peoples are to show the God of revelation their joy by their gestures and their words; for Jahve is absolutely exalted ( , here it is a predicate, just as in Psa 78:56 it is an attribute), terrible, and the sphere of His dominion has Israel for its central point, not, however, for its limit, but it extends over the whole earth. Everything must do homage to Him in His own people, whether willingly or by constraint. According to the tenses employed, what is affirmed in Psa 47:4 appears to be a principle derived from their recent experience, inasmuch as the contemporary fact is not expressed in an historical form, but generalized and idealised. But , Psa 47:5, is against this, since the choosing (election) is an act done once for all and not a continued act; we are therefore driven to regard the futures, as in Num 23:7; Jdg 2:1, as a statement of historical facts. Concerning , He bent, made to stoop, vid., Psa 18:48. There is now no necessity for altering into , and more especially since this is not suited to the fact which has given occasion to the Psalm. On the contrary, presupposes that in the event of the day God has shown Himself to be a faithful and powerful Lord [ lit. feudal Lord] of the land of Israel; the hostile confederation had thought of nothing less than driving Israel entirely out of its inheritance (2Ch 20:11). The Holy Land is called the pride ( ) of Jacob, as being the gift of grace of which this, the people of God’s love, can boast. In Amo 6:8 has a different meaning (of the sin of pride), and again another sense in Nah 2:3 (of the glory of all Israel in accordance with the promise); here it is similar to Isa 13:19. has a conjunctive accent instead of being followed by Makkeph, as in Psa 60:2; Pro 3:12 (these are the only three instances). The strophe which follows supports the view that the poet, in Psa 47:5, has a recent act of God before his mind.

Fuente: Keil & Delitzsch Commentary on the Old Testament

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 Rom. xv. 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 xxvii. 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 (v. 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 (v. 3), subduing the people and nations under them, both those that stood in their way (Ps. xliv. 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, 1 Pet. ii. 25. (2.) In giving them rest and settlement (v. 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 Deut. xxxii. 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 (Amos vi. 8); and he chose so good an inheritance for Jacob because he loved him, Deut. vii. 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. xvi. 5), and he has laid up for them in the other world an inheritance incorruptible, 1 Pet. i. 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.”

Fuente: Matthew Henry’s Whole Bible Commentary

Psalms 47

The King of the Earth In Triumph

Scripture v. 1-9:

This Psalm calls men to shout praises to God, as if He were a reigning King, returning from a battle of triumph. Our Lord has defeated Satan in the battlefield of death, and come forth in victory to say, “If death takes you, it can not hold you,” Heb 2:14-15.

Verses 1, 2 called upon Israel to: 1) Clap their hands, and 2) shout with their voices, because their king had triumphed in battle over their enemies who sought to destroy them, Isa 55:12. Even so should the redeemed of the Lord rejoice at His victory over Satan and death, Heb 2:9; Heb 2:14-15; Rev 1:18; Psa 107:2. The Lord most High is described as ‘terrible,” in His judgment over His enemies, Psa 68:35; Deu 7:21; Neh 1:5: Psa 76:12. He is certified to be a great King, (absolute ruler) over all the earth, as set forth, Mal 1:14.

Verses 3 declares that “He shall subdue (subordinate) the people, all other than Israel, under us,” of verse 1, who were to praise Him, even all the heathen nations or people, Deu 32:43; Psa 18:38; Psa 18:47; Psa 18:49. This is a work of judgment, too late for grace, Isa 60:14-15; Isa 62:10-12; Isa 63:1-4.

Verse 4 pledges that “He shall choose our inheritance for us,” as the “excellency of Jacob, whom He loved,” above Esau, “Selah”, pause and digest it, find spiritual nourishment in it. He shall do this by recovering it from Gentile powers; for Israel’s pledged, covenant inheritance, 2Ch 20:11; Deu 4:38. His everlasting love was and is the basis of His choosing, both to save all men, and to give special blessings and rewards to Israel, and to His church of this age, Psa 78:68; Mal 1:2; Joh 15:17; Joh 3:16; Eph 5:25; Eph 3:21.

Verse 5 adds that God has “gone up” with a shout, a shout of triumph, v.1, over all His enemies upon the earth, both in the resurrection, and as He returns, going up to Zion to sit on His throne, Act 1:4-11, Psa 68:24-25.

Verse 6 continues to call on Israel as in v. 1, to sing praises to God, repeatedly, “unto our King,” continually to sing praises of joy and rejoicing, because of His coming reign over His people and all the earth as “King of kings and Lord of lords,” Rev 19:11-16; Dan 7:13-14; Jer 3:17.

Verse 7 extols the King of all the earth as “God,” the Elohim, the personal man-God of all power, of both dynamic and administrative, adjudicating power, Zec 14:9. In the person of His Son. Jesus Christ, as expressed Joh 3:35; Joh 5:22; Joh 5:27. The word exhorts again, “Sing ye praises with understanding,” or “spiritual discernment” as only a spiritual person can, 1Co 2:12-14; 1Co 14:15-16.

Verse 8 asserts that this God-King, the Messiah, Jesus Christ “reigneth over the heathen,” continually, without cessation or end. For God, as King, continually “sits on the throne of His holiness,” in all His acts and deeds, reigning in righteousness, to the glory of God the Father, Luk 1:31-35; 1Co 15:24-29; To Him men are ever to sing with edification or spiritual wisdom, Col 3:16.

Verse 9 concludes that the princes of the people (of the masses) even the “people of God of Abraham,” are gathering together, even the Arabic people flock to be received by Jehovah as their Shiloh or Hebrew “Shalom,” their peace-giving-one, Gen 49:9-10; Psa 87:4; Isa 60:3-8; Genesis 12; Genesis 3; Gen 22:18. The “shields” refer to the protectors of their people, the Divinely appointed rulers, who rule in obedience to God, Hos 4:18. For God is to be greatly exalted above all men, earthly, and heavenly rulers, even above Michael and Gabriel, Rev 19:11-16; Psa 89:18.

Fuente: Garner-Howes Baptist Commentary

1. Clap your hands, all ye peoples As the Psalmist requires the nations, in token of their joy and of their thanksgiving; to God, to clap their hands, or rather exhorts them to a more than ordinary joy, the vehemence of which breaks forth and manifests itself by external expressions, it is certain that he is here speaking of the deliverance which God had wrought for them. Had God erected among the Gentiles some formidable kingdom, this would rather have deprived all of their courage, and overwhelmed them with despair, than given them matter to sing and leap for joy. Besides, the inspired writer does not here treat of some common or ordinary blessings of God; but of such blessings as will fill the whole world with incredible joy, and stir up the minds of all men to celebrate the praises of God. What he adds a little after, that all nations were brought into subjection to Israel, must, therefore, necessarily be understood not of slavish subjection, but of a subjection which is more excellent, and more to be desired, than all the kingdoms of the world. It would be unnatural for those who are subdued and brought to submit by force and fear to leap for joy. Many nations were tributary to David, and to his son Solomon; but while they were so, they ceased not, at the same time, to murmur, and bore impatiently the yoke which was imposed upon them, so far were they from giving thanks to God with joyful and cheerful hearts.

Fuente: Calvin’s Complete Commentary

RUIN AND REDEMPTION

Psalms 42-50

WE have already called attention to the fact that the Books of the Psalms constitute a Pentateuch, and there are excellent students of the Word who consider that the five Books of the Psalms correspond, in spiritual character, to the five volumes that constitute the Pentateuch.

Beginning, then, with the forty-second chapter and concluding with the seventy-second, we have the second Book, which is supposed to parallel Exodus.

Exodus is the Book of Redemption, the story of Israels recovery from Egyptian bondage. This fact is voiced in the following sentence, Thou in Thy mercy hast led forth the people which Thou hast redeemed; Thou hast guided them in Thy strength unto Thy holy habitation (Exo 15:13).

It will be conceded also that the types in Exodus turn the attention to redemption. Even the Divine title Jah, the abbreviated form of Jehovah, is employed first in the Book of Exodus (Exo 15:3) and it is a significant fact that this same title is employed in this second Book of the Psalms (Psa 68:4).

There are those also who see another point of parallelism: The Book of Exodus opens with a picture of oppression in Egypt, while the second Book of the Psalms opens with a cry for God. The second Book of the Psalms also refers, in passing, to localities and individuals, as for instance, Sinai and Miriam, found in the second Book of the Pentateuch.

It is not unnatural, therefore, to discuss the first ten chapters of this Book under heads that would naturally remind one of the old Exodus experience, namely, The Ruin Realized, The Deliverance Needed, and the Deliverer Discovered.

THE RUIN REALIZED

First, in The conscious loss of God!

As the hart panteth after the water brooks, so panteth my soul after Thee, O God.

My soul thirsteth for God, for the living God; when shall I come and appear before God? My tears have been my meat day and night, while they continually say unto me, Where is thy God? When I remember these things, I pour out my soul in me; for I had gone with the multitude, I went with them to the House of God, with the voice of joy and praise, with a multitude that kept holyday.

Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God; for I shill yet praise Him for the kelp of His countenance (Psa 42:1).

One wonders at such language. It involves figurative difficulties and also excites a certain astonishment. Does the hart always pant after the water-brooks? No! There is but one time when the hart pants after the water-brooks and that is when he is chased by his enemy, when the dog is on his trail, or the wolf pack has sighted or scented him and is crowding him hard. Then the exhaustion of the race is such, and the terrible fear that takes possession of him is so great, that moisture leaves his body and he is compelled shortly to reach the brook and be refilled and refreshed that his strength may suffice in further efforts of escape. In truth it is commonly the habit of a deer or hart, when thus in danger, not only to seek the brook for drink, but to plunge its entire body into the water with the dual purpose of cooling the fevered veins and at the same time throwing the enemy off the scent and thereby securing time in which to escape the vicinity of danger.

Its a satisfactory figure then. The Psalmist had his enemies, and as they pressed him hard, thirsting for his life-blood, he felt his need of Gods refreshing and protecting presence. In all likelihood David wrote these words at the very time when he was being hunted like the partridge on the mountain; when Absaloms henchmen sought his life. He was compelled to accomplish a hiding in a well over which a woman threw a cover and spread corn thereon until the danger was over-past, and David and his followers made their escape over Jordan as recorded in 2 Samuel 17.

In evidence of this probable fact, it will be remembered that that chapter closed with the statement that certain people

brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentiles, and parched pulse,

And honey, and butter, and sheep, and cheese of kine, for David, and for the people that were with him, to eat; for they said, The people is hungry, and weary, and thirsty, in the wilderness (2Sa 17:28-29).

It is great to believe that God is the answer to heart-hunger. It is great to know that God is rest for the weary. It is good to know that in Him is an unfailing fountain for the thirsty. It is good to believe that God is for the hour of danger and need!

Second, the consequent sense of loneliness!

O my God, my soul is cast down within me; therefore will I remember Thee from the land of Jordan, and of the Hermonites, from the hill Mizar.

Deep calleth unto deep at the noise of Thy waterspouts; all Thy waves and Thy billows are gone over me.

Yet the Lord will command His lovingkindness in the daytime, and in the night His song shall be with me, and my prayer unto the God of my life.

I will say unto God my rock, Why hast Thou forgotten me? why go I mourning because of the oppression of the enemy?

As with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where is thy God?

Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God; for I shall yet praise Him, who is the health of my countenance, and my God (Psa 42:6-11).

It is doubtful if there is any more disquieting experience than the feeling that one has lost God. One of the most pathetic questions to be found in all the Book of the Psalms is (Psa 77:7-9), Will the Lord cast off for ever? and will He be favourable no more? Is His mercy clean gone for ever? Doth His promise fail for evermore? Hath God forgotten to be gracious? Hath He, in anger, shut up His tender mercies?

Such is an hour in which the soul is cast down. Such is the day in which the waves and billows go over one. Frightful is the feeling that one is God-forsaken. The oppression of the enemy is then heavy indeed. The very bones are thrust through with the sword and the daily reproaches of the enemy, Where is thy God? produce a disquieted spirit, and praises perish from the lips and the countenance shows no health!

But even here Jesus has gone before! On the Cross even He cried, My God, My God, why hast Thou forsaken Me? (Mat 27:46). That was the darkest hour of His days on earth.

Three times in very recent years, young women have come to me, whose God has been taken from them by the false philosophies of the present-day college-life and teaching, and with cheeks scalded with hot tears, have told how they lost Him, how their teachers had taken away their Lord, and they could no longer find Him; how even their very eyes had been blinded, not alone to His beauty, but also to His existence; and how heart-loneliness and soul-anguish had followed. One might imagine that with David there was sufficient mental and even physical resources to keep from despair, but it is doubtful if any or all the natural resources of life bring the least satisfaction to the soul that feels that God is gone. The consciousness of His presence and the certainty of His loving-kindness these and these alone can satisfy the soul. That is the true meaning of Davids cry for both.

The third suggestion is inevitablewhen one has consciously lost his God and has come into the consequent sense of loneliness, he seeks to no other than did David.

He cried for the Light!

Judge me, O God, and plead my cause against an ungodly nation; O deliver me from the deceitful and unjust man.

For Thou art the God of my strength; why dost Thou cast me off? why go I mourning because of the oppression of the enemy?

O send out Thy light and Thy truth; let them lead me; let them bring me unto Thy holy hill, and to Thy tabernacles;

Then will I go unto the altar of God, unto God my exceeding joy; yea, upon the harp will I praise Thee, O God my God.

Why art Thou east down, O my soul? and why art Thou disquieted within me? hope in God; for I shall yet praise Him, who is the health of my countenance, and my God (Psa 43:1-5).

The significant sentence in this Psalm is this: O send out Thy light and Thy truth: let them lead me; let them bring me unto Thy holy hill, and to Thy tabernacles (Psa 42:3).

How strange; and yet, how natural! Men are always asking God to do what He has long since done. They are asking Him to show mercy. He has proffered it a thousand times, and it is always awaiting the man who will appropriate it. They are asking that He send out light as if He could withhold it, even! God is light! The difficulty with men is that they turn their backs on God and look into the darkness cast by their own shadows, and feel as if the light did not exist. It is a strange conclusion, but it is a natural product of human sin and human skepticism. No man ever got light by asking for it. The light is secured by turning to it.

I saw some years ago a statement that illustrates just what I mean. Dwight S. Bayley, writing in the Sunday School Times, said, It was just after sunset, and I was enjoying a short wheel ride before supper. The sun had sunk behind the mesa, whose outline drew its dark, rugged silhouette boldly against the red sky beyond. Presently I came to the railroad crossing, and there I dismounted to stand and watch the western glory. The rails stretched their parallel course east and west, and, as I looked toward the east, to see if any train were approaching, I saw the track soon disappear into the gloom of the approaching night. But turning again to the west, I saw the rails become two paths of shining light, penetrating, and, for the moment, making me forget the gathering dusk.

And as I stood there in the sweet silence of the closing day, I thought of One who is the Light of the world. How many, said I, find their path dark, and leading only into deeper gloom, because they are facing away from the light. And how many, thank God, forget the surrounding dusk, and tread a path that is clear and joyful, because they are walking toward the Light.

Gods light is shining constantly and as certainly for one as for another. Those who face toward it will be led by it. By it they will be brought unto Gods Holy hill and unto Gods tabernacle. By it they will go unto the altar of God with exceeding joy, and in consequence of it they will praise God with the harp and hope in Him who is the help of their countenance and their God.

But we pass to the future study,

THE DELIVERANCE NEEDED

Gods help is a matter of history!

We have heard with our ears, O God; our fathers have told us, what work Thou didst in their days, in the times of old.

How Thou didst drive out the heathen with Thy hand, and plantedst them; how Thou didst afflict Thy people, and cast them out.

For they got not the land in possession by their own sword, neither did their own arm save them: but Thy right hand, and Thine arm, and the light of Thy countenance, because Thou hadst a favour unto them.

Thou art my King, O God: command deliverances for Jacob.

Through Thee will we push down our enemies: through Thy Name mil we tread them under that rise up against us.

For I will not trust in my bow, neither shall my sword save me.

But Thou hast saved us from our enemies, and hast put them to shame that hated us.

In God we boast all the day long, and praise Thy Name for ever. Selah (Psa 44:1-8).

The providential dealings of God are matters of history. He made records long before Edison devised his scheme of catching the voice and giving permanence to words. So important were His acts that men made note of them and not only rehearsed them, but wrote them down that the future might be refreshed by the reading; and perhaps the most dependable records that exist in the archives of man relate to Gods dealings with His people and with the world.

We live in a day when men are attempting to trace God in nature, or, if they deny His existence, to tell us what nature itself has accomplished. They talk of what took place trillions of years ago and what happened a few billions since, and what man was doing 500,000 summers gone. And then they have the effrontery to call that science, or even to speak of it as the history of the ages. They seem to forget that science is knowledge gained and verified, and they seem to ignore the fact that history is a systematic record of past events, especially the record of events in which man has taken part. What nonsense then to talk of the history of a trillion or a million or even of 20,000 years ago!

Scientists, at this present moment, are mad with speculations, and in order to add authority to their speech they name it science or history, when it is neither.

But we have history, and it honors God. It tells how He bared His arm in behalf of His people; how it was His Word rather than their sword that gave His people the promised land, and His arm, not their own strength that saved them, and His favor that prospered them. It was in a power Divine that they pushed down their enemies and trod under foot those who rose against them. In Him alone, had they any right to boast.

Stopford Brooke truthfully said, God dwells in the great movements of the world, in the great ideas which act in the human race. Find Him there in the great interests of man. Find Him by sharing in those interests, by helping all who are striving for truth, for education, for progress, for liberty all over the world.

The man who said, Gods in His Heavenalls well with the world, spoke a half truth, which is always a whole falsehood. God is in His Heaven ; but all is not well with the world! That is not Gods fault! He is constantly intervening in the affairs of men to make things right. He is constantly overthrowing heathenism in that interest. He is constantly favoring His people to that very end. God doesnt favor His people because He is partial; but He favors them because He is righteous. God doesnt favor His own because they are His own, and He has no interest in others. He saves His own because His own are worth saving and were willing, and He overwhelms their enemies because their enemies are evil.

The history of Divine providence is at once the most interesting and the most inspiring history ever written. We do well to study the relationship that God sustained to our fathers. We do well to make ourselves acquainted with how He wrought with them and how He fought for them. The man who would make God his King, and be content under that Divine administration, must needs know God, who He is and what He has done. In other words, history must be His teacher and the record of Divine providences the inspiration of His faith.

The charge of Gods withdrawal is unjust.

But Thou hast cast off and put us to shame; and goest not forth with our armies.

Thou makest us to turn back from the enemy: and they which hate us spoil for themselves.

Thou hast given us like sheep appointed for meat; and hast scattered us among the heathen.

Thou sellest Thy people for nought, and dost not increase Thy wealth by their price.

Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us.

Thou makest us a byword among the heathen, a shaking of the head among the people.

My confusion is continually before me, and the shame of my face covered me,

For the voice of him that reproacheth and blasphemeth; by reason of the enemy and avenger.

All this is come upon us, yet have we, not forgotten Thee, neither have we dealt falsely in Thy covenant.

Our heart is not turned back, neither have our steps declined from Thy way;

Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death.

If we have forgotten the Name of our God, or stretched out our hands to a strange god;

Shall not God search this out? for He knoweth the secrets of the heart.

Yea, for Thy sake are we kilted all the day long; we are counted as sheep for the slaughter.

Awake, why steepest Thou, O Lord? arise, cast us not off for ever.

Wherefore hidest Thou Thy face, and forgettest our affliction and our oppression.

For our soul is bowed down to the dust: our belly cleaveth unto the earth,

Arise for our help, and redeem us for Thy mercies sake (Psa 44:9-26).

The Psalmist certainly has spiritual chills and fevers. One moment he is filled with praises to God and the next he is mouthing complaints.

Thou hast cast off, and put us to shame; and goest not forth with our armies,

Thou makest us to turn back from the enemy: and they which hate us spoil for themselves,

Thou hast given us like sheep appointed for meat; and hast scattered us among the heathen,

Thou sellest Thy people for nought, and dost not increase Thy wealth by their price,

Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us,

Thou makest us a byword among the heathen, a shaking of the head among the people,

My confusion is continually before me, and the shame of my face hath covered me,

For the voice of him that reproacheth and blasphemeth; by reason of the enemy and avenger,

All this is come upon us, yet have we not forgotten Thee, neither have we dealt falsely in Thy covenant,

Our heart is not turned back, neither have our steps declined from Thy way;

Though Thou hast sore broken us in the place of dragons, and covered us with the shadow of death.

If we have forgotten the Name of our God, or stretched out our hands to a strange god;

Shall not God search this out? for He knoweth the secrets of the heart,

Yea, for Thy sake are we killed all the day long; we are counted as sheep for the slaughter,

Awake, why steepest Thou, O Lord? Arise, cast us not off for ever,

Wherefore hidest Thou Thy face, and forgettest our affliction and our oppression?

For our soul is bowed down to the dust: our belly cleaveth unto the earth,

Arise for our help, and redeem us for Thy mercies sake (Psa 44:9-26),

What biliousness! Strange what foolish speech can escape the lips of true believers and how unjustifiable complaints can characterize a Christian! It is always true perhaps that a man looking into the past, thinks God treated his fathers better than He is treating him. That is because he sees in history the very path by which his fathers were led, and marks the fact that it is a path which, however crooked, leads ever upward and ever onward toward the shining gates of the Celestial City. He doesnt see the bleeding feet that pressed that path. He cannot mark the edges of the sharp stones that cut deeply into the flesh. The distance is too great for him to make observation in minutiae! He cam not even tell how precipitous the difficulty hills were. He cannot even see any of the lions that stalked that path or the dangers that beset the journey! And so he concludes that God was good to his fathers, but that He is forgetting him.

It is a foolish reasoning! We sing quite often, at least in orthodox circles,

Faith of our fathers, living still,

In spite of dungeon, fire and sword,

O how our hearts beat high with joy

Wheneer we hear that glorious word!

Faith of our fathers, holy faith,

We will be true to thee, till death.

But the sad part of it is that we sing it without experience of dungeon, without smell of fire, and without ever having felt the edge of the sword.

We render a second verse:

Our fathers chained in prisons dark,

Were still in heart and conscience free;

And blest would be their childrens fate,

If they, like them, should die for Thee:

Faith of our fathers, holy faith,

We will be true to thee till death.

But the probabilities are that if we had a little touch of dungeon, fire and sword, or any prospect whatever of martyrdom, we would make a louder complaint than the Psalmist here records. We would think that we were utterly forgotten, that God had turned His back upon us and flung us willingly into the hands of our enemies, to let us be eaten as sheeps meat, or sold for nothing according to the opponents pleasure. We would imagine that He had made us a reproach to our neighbours, a scorn and derision to men of the world, a byword among the heathen and that all this had come upon us in spite of our utter loyalty to Him, and our perfect keeping of every covenant made and our upright walk.

How ridiculous! What poor occasions we have for parading our faithfulness or even referring to the importunity of our prayers, or, for that matter, to the sacrifices we have made. We slip ourselves and imagine that God is slipping. We turn our backs upon Him and imagine that He has hid His face. We call upon Him to arise for our help when the truth is that He is up already and we are down!

It is difficult to be patient with people that not only complain of their fellows, but even reach the point where they complain of God; and seldom is there any instance of the sort divorced from personal unworthiness and self-blame.

Gods Son is the souls adequate solace!

My heart is inditing a good matter: I speak of the things which I have made touching the King: my tongue is the pen of a ready writer.

Thou art fairer than the children of men: grace is poured into Thy lips: therefore God hath blessed Thee for ever.

Gird Thy sword upon Thy thigh, O most mighty, with Thy glory and Thy majesty.

And in Thy majesty ride prosperously because of truth and meekness and righteousness; and Thy right hand shall teach Thee terrible things.

Thine arrows are sharp in the heart of the Kings enemies; whereby the people fall under Thee.

Thy throne, O God, is for ever and ever: the sceptre of Thy Kingdom is a right sceptre.

Thou lovest righteousness and hatest wickedness: therefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows.

All Thy garments smelt of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made Thee glad.

Kings daughters were among Thy honourable women: upon Thy right hand did stand the queen in gold of Ophir.

Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy fathers house;

So shall the king greatly desire thy beauty: for He is thy Lord; and worship thou Him.

And the daughter of Tyre shall be there with a gift; even the rich among the people shall intreat thy favour.

The kings daughter is all glorious within: her clothing is of wrought gold.

She shall be brought unto the king in raiment of needlework: the virgins her companions that follow her shall be brought unto Thee.

With gladness and rejoicing shall they be brought: they shall enter into the Kings palace.

Instead of thy fathers shall be thy children, whom Thou mayest make princes in all the earth.

I will make Thy Name to be remembered in all generations: therefore shall the people praise Thee for ever and ever (Psa 45:1-17).

Beyond all question, this is a picture of Jesus, the King, the One fairer than the children of men, into whose lips grace is poured; who wears the sword at His thigh and whose glory and majesty and might know no measure; whose truth, meekness and righteousness render majestic; the power of whose right hand is to be truly feared; the sharpness of whose arrows can lay the enemy low and whose throne is established; whose sceptre is a right sceptre; who loves righteousness, hates iniquity, and who is, therefore, the One that God hath anointed with the oil of gladness above His fellows. As if to put beyond question who this person is, the Psalmist says, All Thy garments smell of myrrh, and aloes, and cassia; out of the ivory palaces, whereby they have made Thee glad (Psa 45:8).

When was there ever any life in this world that had the aroma of beauty and sweetness about it that Christs life had? Kings daughters were among Thy honourable women: upon Thy right hand did stand the queen of Ophir, plainly refers to the women redeemed by His Word and to the Church, His coming Bride, the Bride whose beauty the King Himself desired and in whose worship He delighted.

What a picture this also of the Churchs pleasure in her Lord!

The kings daughter is all glorious within, her clothing is of wrought gold.

She shall be brought unto the King in raiment of needlework: the virgins her companions that follow her shall be brought unto Thee.

With gladness and rejoicing shall they be brought: they shall enter into the Kings palace.

Instead of Thy fathers shall be Thy children, whom Thou mayest make princes in all the earth.

I will make Thy Name to be remembered in all generations: therefore shall the people praise Thee for ever and ever (Psa 45:13-17).

Join all the glorious names Of wisdom, love, and power,That ever mortals knew,Or angels ever bore:All are too mean to speak His worth,Too mean to set the Saviour forth.

Great Prophet of our God,Our tongues shall bless Thy Name;By Thee the joyful newsOf our salvation came,The joyful news of sins forgiven,Of hell subdued, and peace with Heaven.

Jesus, our great High Priest,Has shed His Blood and died;Our guilty conscience needsNo sacrifice besides:His precious Blood did once atone And now it pleads before the throne.

THE DELIVERER DISCOVERED

The forty-fifth chapter, then, discovers the Deliverer in Christ, the coming One, the all glorious One! That naturally leads to the exclamations of the forty-sixth chapter.

Faith finds herself a voice.

God is our refuge and strength, a very present help in trouble;

Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea;

Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah.

There is a river, the streams whereof shall make glad the City of God, the holy place of the tabernacles of the most High.

God is in the midst of her; she shall not be moved; God shall help her, and that right early.

The heathen raged, the kingdoms were moved; He uttered His voice, the earth melted.

The Lord of hosts is with us; the God of Jacob is our refuge. Selah.

Come, behold the works of the Lord, what desolations He hath made in the earth.

He maketh wars to cease unto the end of the earth;

He breaketh the bow, and cutteth the spear in sunder; He burneth the chariot in the fire.

Be still, and know that I am God; I will be exalted among the heathen, I will be exalted in the earth.

The Lord of hosts is with us; the God of Jacob is our refuge. Selah (Psa 46:1-11).

It is a great utterance. It is a rebound from the black unbelief of chapter forty-four. A man is never quite so happy, never quite so joyful, as when he comes out of the storm into calm, out of the black night into a bright morning, out of poverty and weakness into riches and strength, out of feelings of insufficiency into a consciousness of Gods sufficiency.

It is a triumphant utterance:

God is our refuge and strength, a very present help in trouble;

Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea;

Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof (Psa 46:1-3).

Is it possible that this is the same man who wrote but yesterday

Thou hast cast off, and put us to shame; and goest not forth with our armies;

Thou makest us to turn back from the enemy; and they which hate us spoil for themselves;

Thou hast given us like sheep appointed for meat; and hast scattered us among the heathen;

Thou sellest Thy people for nought, and dost not increase Thy wealth by their price;

Thou makest us a reproach to our neighbours, a scorn and a, derision to them that are round about us;

Thou makest us a byword among the heathen (Psa 44:9-14)?

Yes, the very same man! What is the difference? This: yesterday the Psalmist had his eyes upon himself; he reflected upon his weakness, his failure, his confusion, his shame! Today, he has his eyes upon God. The night is gone, the sun has risen. The flood is over, and in its stead there is a river, the streams whereof shall make glad the City of God. * * God is in the midst of her: she shall not be moved; God shall help her, and that right early; the heathen raged, the kingdoms were moved; He uttered His voice, the earth melted; the Lord of hosts is with us; the God of Jacob is our refuge (Psa 46:4-7). Oh, what a change! The God of refuge is with us.

God is the refuge of His saints,

When storms of sharp distress invade;

Ere we can offer our complaints,

Behold Him present with His aid.

Loud may the troubled ocean roar;

In sacred peace our souls abide,

While every nation, every shore,

Trembles and dreads the swelling tide.

There is a stream, whose gentle flow

Supplies the City of our God,

Life, love, and joy still gliding through,

And watering our Divine abode.

That sacred stream, thy holy word,

Our grief allays, our fear controls;

Sweet peace thy promises afford,

And give new strength to fainting souls.

Praise discovers fit expression.

O clap your hands, all ye people; shout unto God with the voice of triumph;

For the Lord Most High is terrible; He is a great King over all the earth;

He shall subdue the people under us, and the nations under our feet.

He shall choose our inheritance for us, the excellency of Jacob whom He loved. Selah.

God is gone up with a shout, the Lord with the sound of a trumpet

Sing praises to God, sing praises; sing praises unto, our King, sing praises.

For God is the King of all the earth; sing ye praises with understanding.

God reigneth over the heathen; God sitteth upon the throne of His holiness.

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.

Great is the Lord, and greatly to be praised in the City of our God, in the mountain of His holiness;

Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King.

God is known in her palaces for a refuge.

For, lo, the kings were assembled, they passed by together.

They saw it, and so they marvelled; they were troubled, and hasted away.

Fear took hold upon them there, and pain, as of a woman in travail.

Thou breakest the ships of Tarshish with an east wind.

As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God; God will establish it for ever. Selah.

We have thought of Thy loving-kindness, O God, in the midst of Thy Temple.

According to Thy Name, O God, so is Thy praise unto the ends of the earth; Thy right hand is full of righteousness.

Let mount Zion rejoice, let the daughters of Judah be glad, because of Thy judgments.

Walk about Zion, and go round about her; tell the towers thereof.

Mark ye well her bulwarks, consider her palaces; that ye may tell it to the generation following.

For this God is our God for ever and ever; He will be our Guide even unto death (Psa 47:1 to Psa 48:14).

Was there ever a more blissful burst of true belief? This is an instance in which the Psalmist starts a solo, but his singing becomes a contagion; it swells not to a duet or quartette, but into a mighty chorus. He directs; O clap your hands, all ye people; shout unto God with the voice of triumph (Psa 47:1); and he gives the reason, He is a great King over all the earth; He shall subdue the people under us, and the nations under our feet; He shall choose our inheritance for us? (Psa 47:2-4); and as if to bring the last tongue to praises, he calls to all that have breath, Sing praises to God, sing praises; sing praises unto our King; sing praises (Psa 47:6).

O worship the King, all glorious above,

And gratefully sing His wonderful love,

Our Shield and Defender, the Ancient of days,

Pavilioned in splendor, and girded with praise.

Thy bountiful care what tongue can recite?

It breathes in the air, it shines in the light,

It streams from the hills, it descends to the plain

And sweetly distills in the dew and the rain.

Frail children of dust, and feeble as frail,

In Thee do we trust, nor find Thee to fail;

Thy mercies how tender, how firm to the end,

Our Maker, Defender, Redeemer, and Friend!

God and God alone is adequate.

Hear this, all ye people; give ear, all ye inhabitants of the world;

Both low and high, rich and poor, together.

My mouth shall speak of wisdom; and the meditation of my heart shall be of understanding.

I will incline mine ear to a parable; I will open my dark saying upon the harp.

Wherefore should I fear in the days of evil, when the iniquity of my keels shall compass me about?

They that trust in their wealth, and boast themselves in the multitude of their riches;

None of them can by any means redeem his brother, nor give to God a ransom for him;

(For the redemption of their soul is precious, and it ceaseth for ever;)

That He should still live forever, and not see corruption.

For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others.

Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations; they call their lands after their own names; nevertheless man being in honour abideth not; he is like the beasts that Perish.

This their way is their folly; yet their posterity approve their sayings. Selah.

Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwelling.

But God will redeem my soul from the power of the grave; for He shall receive me. Selah.

Be not thou afraid when one is made rich, when the glory of his house is increased;

For when he dieth he shall carry nothing away; his glory shall not descend after him.

Though while he lived he blessed his soul; and men will praise thee, when thou doest well to thyself.

He shall go to the generation of his fathers; they shall never see light.

Man that is in honour, and understandeth not, is like the beasts that perish.

The mighty God, even the Lord, hath spoken, and called the earth from; the rising of the sun unto the going down thereof.

Out of Zion, the perfection of beauty, God hath shined.

Our God shall come, and shall not keep silence; a fire shall devour before him, and it shall be very tempestuous round about him.

He shall call to the heavens from above, and to the earth, that he may judge his people.

Gather My saints together unto Me; those that have made a covenant with Me by sacrifice; and the heavens shall declare His righteousness; for God is judge Himself. Selah.

Hear, O My people, and I will speak; O Israel, and I will testify against Thee; I am God, even thy God.

I will not reprove thee for thy sacrifices or thy burnt-offerings, to have been continually before Me.

I will take no bullock out of thy house, nor he goats out of thy folds;

For every beast of the forest is Mine, and the cattle upon a thousand hills.

I know all the fowls of the mountains; and the wild beasts of the field are mine.

If I were hungry, I would not tell Thee; for the World is mine, and the fulness thereof.

Will I eat the flesh of bulls, or drink the blood of goats?

Offer unto God thanksgiving; and pay thy vows unto the most High;

And call upon Me in the day of trouble; I will deliver thee, and thou shalt glorify Me.

But unto the wicked God saith, What hast thou to do to declare My statutes, or that thou shouldest take My covenant in thy mouth?

Seeing thou hatest instruction, and castest My words behind thee.

When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers.

Thou givest thy mouth to evil, and thy tongue frameth deceit.

Thou sittest and speakest against thy brother; thou slanderest thine own mothers son.

These things hast Thou done, and I kept silence; Thou thoughtest that I was altogether such an one as Thyself; but I will reprove thee, and set them in order before thine eyes.

Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver.

Whoso offereth praise glorifieth Me; and to him that ordereth his conversation aright will I shew the salvation of God.

Have mercy upon me, O God, according to Thy loving-kindness; according unto the multitude of Thy tender mercies blot out my transgressions.

Wash me throughly from mine iniquity, and cleanse me from my sin.

For I acknowledge my transgressions; and my sin is ever before me.

Against Thee, Thee only, have I sinned, and done this evil in Thy sight; that Thou oughtest be justified when Thou speakest, and be clear when Thou judgest.

Behold, I was shapen in iniquity; and in sin did my mother conceive me.

Behold, Thou desirest truth in the inward parts; and in the hidden part Thou shalt make me to know wisdom.

Purge me with hyssop, and I shall be clean; wash me, and 1 shall be whiter than snow.

Make me to hear joy and gladness; that the hones which Thou hast broken may rejoice.

Hide Thy face from my sins, and blot out all mine iniquities.

Create in me a clean heart, O God; and renew a right spirit within me.

Cast me not away from Thy presence; and take not Thy holy spirit from me.

Restore unto me the joy of Thy salvation; and uphold me with Thy free spirit.

Then will I teach transgressors Thy ways; and sinners Shall be converted unto Thee.

Deliver me from blood-guiltiness, O God, Thou God of my salvation; and my tongue shall sing aloud of Thy righteousness.

O Lord, open Thou my lips; and my mouth shall shew forth Thy praise.

For Thou desirest not sacrifice; else would I give it; thou delightest not in burnt-offering.

The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise.

Do good in Thy good pleasure unto Zion; build Thou the walls of Jerusalem.

Then shalt Thou be pleased with the sacrifices of righteousness, with burnt-offering and whole burnt-offering; then shall they offer bullocks upon Thine altar (Psa 49:1 to Psa 51:19).

Here we come to the conclusion of the matter, so far, at least, as certain experiences are concerned; and that conclusion is that God, and God alone, is adequate. He would have all the people hear it, men of both high and low degree, rich and poor. The perverse, the boastful, the corrupt, the brutish, he would have them see that their way is folly, that death awaits them and Sheol will consume; but God will redeem his soul and receive him into glory. He would have men realize that even death shall strip them of both wealth and honour, they will perish as the beasts do, but the mighty one will remain. The Jehovah who called the earth from the rising of the sun to the going down thereof, whose perfection of beauty doth shine, and whose speech is above the storm, and to him the heavens themselves will respond and the very earth tremble will gather His saints to Himself and show His covenant by His sacrifice, while the heavens declare His righteousness; and then, as if God Himself was at hand to speak, the Psalmist steps aside and gives audience to the voice Divine,

O Israel, * * I am Thy God, even Thy God.

I do not reprove them of these sacrifices nor the multiplication of burnt offerings;

I will not take a bullock out of thy house, nor a he goat from thy folds, since I have no need;

Every beast of the forest is Mine, the cattle on a thousand hills;

I know all the birds of the hills and that which moveth in the fields.

If I were hungry, I would not tell thee, for the world is Mine and the fullness.

I am no eater of bulls flesh, nor drinker of goats blood.

I am God; sacrifice to Me thanksgiving and pay to Me thy vows and call upon Me in the day of trouble and I will deliver thee and thou shalt glorify Me (Psa 50:7-15).

Then, after having shown his attitude toward the wicked, and the wickeds attitude toward Him, and after having warned these God-forgetters, of the day of judgment when none shall deliver, he concludes, He that offereth praise, glorifieth Me; and he that altereth his way, will I show the salvation of God (Psa 50:23)

I have sought to bring you this morning the three major thoughts to be found in these ten chapters. Beyond all question they are the Recognition of Ruin by Sin, the Conscious Need of a Deliverer, and the Joyful Discovery of God. I confess frankly, very frankly, that I have had other objectives than merely to interpret these Psalms. I believe that knowledge of Scripture always fruits in increased faith and further, in effective service. I am anxious that you should know God, that you should know Him as one who can redeem us from the ruin of sin, that you should know Him as one who can meet all the demands of the heart life, that you should know Him as one who proved His power and love to your predecessors, that you should know Him as one who is the source of strength against adversaries and for all conceivable service.

There are tasks ahead, great undertakings, as important and prophetic as enormous; and I want you to enter upon them, upon those that are immediately ahead of us for this week and for those that are planned for the two weeks following, believing God and trusting Him for all needed strength.

We are told that when Napoleon was leading his soldiers over the Alps, the cold and fatigue of the journey caused many of them to falter. Some were about to turn back. Napoleon ordered the band to play, and the spirits of some of the men revived, but not all. Then he told them to play music that would remind them of the home-land and more of them revived. Then at his word, the buglers sounded the bugle call. The men sprang to arms, and new life surged into the brains of every breathing body, for they knew not where the enemy might be.

Activity is the best and surest cure for faltering souls. My candid conviction is this, that the effort of this church will be glorious in proportion as we actively undertake big things and bring them to pass; and why not? when Jehovah is our God.

Fuente: The Bible of the Expositor and the Evangelist by Riley

INTRODUCTION

Superscription.To the Chief Musician, a psalm for the sons of Korah. See Introduction to Psalms 42.

The author of the psalm, and the occasion on which it was composed, are alike unknown. It is a psalm of triumph, and presents indications of having been composed on the occasion of some signal victory. Professor Alexander and Hengstenberg suggest that it was composed to celebrate the victory of Jehoshaphat over the combined forces of the Moabites, Ammonites, and Edomites (2 Chronicles 20). The suggestion seems to us very reasonable. Reasons such as these are offered in support of it:

1. The manifestation of the hand of God in the victory, as it was obtained without any fighting on the part of the chosen people.

2. Special mention of the Kohathites as having been present in the army (2Ch. 20:19).

3. A service of praise to God was held in the valley before the departure of Jehoshaphat and his people (2Ch. 20:26), which probably suggested Psa. 47:5 of the psalm. From that valley God made, as it were. His ascent to heaven, after having achieved redemption for His people.

EXHORTATION TO PRAISE GOD, BECAUSE OF HIS GOVERNMENT OF THE WORLD

We have in the psalm

I. Reasons why we should praise God. The one great general reason upon which the Psalmist bases his appeal to men to praise God is that of His reign over the earth. But he brings forward particular reasons.

1. Because of His majesty and power. For the Lord most High is terrible. He is exalted infinitely above the noblest created being. He is Most High over all, and should be reverenced by all. He had shown Himself terrible in the destruction of the enemies of His people; therefore, let all who are not loyally subject unto Him stand in awe of Him. The justice and power of God are terrible to the enemies of His Church.

2. Because of the universality of His rule. A great King over all the earth. God reigneth over the heathen. He reigns over all kings and princes. He bringeth the princes to nothing, He maketh the judges of the earth as vanity. Over the affairs of the whole universe God is supreme. The darkness and evil He permits and curbs; the light and goodness He enjoins and originates. He has abandoned no part of the earth. He hath established His throne in the heavens and His kingdom ruleth over all. All things are being ordered and controlled and overruled by Him for the accomplishment of His own wise and blessed purposes. Even the hostility of sin and sinners, and of the devil, He restrains and overrules for the good of His universe. Satan is but a vassal in the great empire of the Lord our King. Therefore let us praise Him.

3. Because under His government the interests of His loyal subjects are specially secured. We see this

(1) In the subjugation of their enemies. He shall subdue the people under us, and the nations under our feet. The people of God had just witnessed a striking proof of this. Their foes had been utterly defeated, and they had neither discharged an arrow nor struck a blow; nothing was left for them to do but to gather the spoil. The words in which the Psalmist sets forth the subjugation by God of the enemies of His people suggest two ideas. (a) The ease with which it is accomplished. He shall subdue. The word which is here translated subdue () signifies to speak, to command, to decree, &c. God has but to utter His commands, and His enemies are discomfited. (b) The completeness with which it is accomplished. Under us, under our feet. What an illustration we have of this in the battle which this psalm is supposed to celebrate! When Judah came toward the watch-tower in the wilderness, they looked unto the multitude, and, behold, they were dead bodies fallen to the earth, and none escaped.

(2) In the excellence of their own portion. He shall choose our inheritance for us, the excellency of Jacob whom He loved. God had given to them the holy land as their portion. He selected it for them. He enabled them to take possession of it. He enabled them to guard that possession; or, as in this victory, He guarded it for them without any effort on their part. The poet speaks of this land as the excellency of Jacob,literally, the pride of Jacob. It was a land of which he would have been proud, and in the possession of which he might well have gloried. It was a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills, &c. (Deu. 8:7-9). God in His government still has special regard to the interests of His loyal subjects. No weapon that is formed against them shall prosper. Who is he that will harm you, if ye be followers of that which is good? We know that all things work together for good to them that love God. If God be for us, who can be against us? In this aspect of His government we have a most powerful reason for praising God and His reign.

4. Because of the holiness of His government. God sitteth upon the throne of His holiness. Gods government is

(1) Holy in its authority. He has a right to reign. He is the greatest, the most mighty, the best Being in the universe. He created and sustains all creatures; He is the Father of all His intelligent creatures. On these grounds the righteousness of His authority is indefeasible.

(2) Holy in its aim. All its laws are true and just, and are both designed and fitted to abolish all falsehood, error, and evil, and to establish righteousness and truth in all places firmly and for ever. The end of all Gods dealings with our race has been to bless us in turning us from darkness unto light, and from sin unto holiness.

(3) Holy in its results. In proportion as men yield loyal obedience to the commands of God, holiness, peace, and joy are diffused in our world. Let all men everywhere yield hearty obedience to the Lord our King, and holiness shall be universal, and the blessedness of the race complete. Here, then, we have an urgent incentive to praise God because of His government.

5. Because of the success of His government. The princes of the people are gathered together unto the people of the God of Abraham; for the shields of the earth belong unto God; He is greatly exalted. We understand this as a voluntary gathering of heathen princes, that they may be received among the people of the Lord. All kings shall fall down before Him; all nations shall serve Him. He shall speak peace unto the heathen; and His dominion shall be from sea to sea, and from the river to the ends of the earth. The government of the Lord shall not fail, but succeed gloriously. He is the rightful Sovereign of all the mighty ones. That right shall be completely established. All powers shall own His supremacy. He shall be greatly exalted. That which to the eye of the poet was present as he closed this psalm shall one day be fully and splendidly realised. Here, then, we have another reason for praising God for His government. It shall succeed, and all men shall enjoy its blessings. Some would limit the all ye people of the first verse to the Jewish people. There is no need to do that, for the time is hastening on when all the people from all lands will gladly respond to the exhortation of the Psalmist, and praise God for His government of the world.

II. Directions how we should praise God.

1. Enthusiastically. O clap your hands, all ye people; shout unto God with the voice of triumph. God is gone up with a shout, the Lord with the sound of a trumpet. Sing praises, &c. In the fifth verse the poet represents God as having come down to earth to aid His people in the war, and having wrought salvation for them, returning to heaven amid the enthusiastic rejoicings of the people. There is perhaps a reference to the thanksgiving on the field of battle, and the joy with which Jehoshaphat and his people returned to Jerusalem (2Ch. 20:26-28). Certainly this poetical statement, and the exhortations of the Psalmist, urge us to enthusiasm in the praise of our King and God. The clapping of the hands for joy, the shout of triumph, the blast of the trumpet, and the voice of song, are all called for by the poet in this celebration. Let not our praise of our Redeemer and King be measured, cold, and heartless, but hearty, warm, and enthusiastic. If we are rightly sensible of what He has done for us, we shall feel that even

Eternitys too short
To utter all His praise.

2. Intelligently. Sing ye praises with understanding. Margin: Every one that hath understanding. But neither the textual nor the marginal rendering expresses the meaning of the Hebrew. The word is , maschil. Sing a maschil. Hengstenberg: Sing a song with edification. Their praise of the King was to be intelligent and instructive. Every song in praise of God, on account of His glorious deeds, contains a rich treasure of instruction and improvement. Here the instruction which should be drawn out of the foregoing deeds is expressly declared. It is this, that God is King over the whole earth, that He reigns over the heathen, that these shall also some time own His sovereignty. St. Paul in like manner exhorts Christians to pray and sing with the spirit, and with the understanding also, that the Church might be edified. If others are to be edified by them, our praises must be intelligent.

CONCLUSION.Are we praising or rebelling against this government? Consider, sinner, the wickedness of thy rebellion. This government is perfectly holy, and is exercised to bless men. Rebellion against it is sin against all that is true and right and good in the universe. Consider the madness of thy rebellion. He is wise in heart, and mighty in strength; who hath hardened himself against Him and hath prospered? He must reign till He hath put all enemies under His feet. You must yield to be saved by His grace, or be crushed by His power and wrath. Kiss the Son, lest He be angry, &c. Cease your rebellion; accept the mercy of the King; serve Him as a loyal subject; and unite in praising Him because of His glorious government of the world.

THE CHOICE OF OUR INHERITANCE

(Psa. 47:4.)

This verse presents to us three matters for consideration.

I. Distrust of self. We would not choose our own inheritance because of,

1. Our ignorance.

(1) We are to a great extent ignorant of ourselves. Possibilities of both good and evil are latent within us which God only knows. If the choice of our lot were with us, we might choose such an one as would tend to crush the true and good in us, and to quicken the evil into awful and ruinous development. God alone thoroughly understands our heart.

(2) We are ignorant of the future. We know not what a day or an hour may bring forth. The choice which amid the circumstances of to-day seems wise and good, amid those of to-morrow may seem evil and painful. God alone thoroughly knows what is before us in the future.

2. Our proneness to self-indulgence. We are apt to choose the pleasant rather than the painful, the bright rather than the dark, &c. And yet the dark and painful may be good for us, and quite essential to our wellbeing. We dare not choose our own inheritance.

II. Trust in God. He shall choose our inheritance for us. Committing freely the choice to Him implies confidence,

1. In His wisdom. His understanding is infinite. The only wise God. He cannot err.

2. In His goodness. Unless assured of this we could not thus commit the choice of our inheritance to Him. The Lord is gracious, &c. (Psa. 145:8-9).

3. In His interest in us individually. Before we can heartily trust God as to the appointments of our life and lot we must have a persuasion of His knowledge of us and interest in us individually. We have this. He calleth His own sheep by name. No act of kindness rendered even unto one of the least of the brethren of our Lord is overlooked by Him. He never loses sight of the particular in the general, or of the individual in the community. So we trust in Him. He shall choose, &c.

III. Trust in God rewarded. The excellency of Jacob whom He loved. He chooses an inheritance for us such as Jacob might have been proud of and rejoiced in. And He who chooses also bestows the inheritance. What a precious spiritual heritage is ours in the present! pardon, purity, peace, sustaining and sanctifying grace! &c. And for temporal and material things we have the assurance that no good will He withhold from us. What a glorious heritage awaits us in the future! He hath chosen for us an inheritance incorruptible, and undefiled, and that fadeth not away, &c. And He will bestow it upon us.

Thankfully and gladly let us accept in all things His wise and gracious ordering of our life and affairs.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Psalms 47

DESCRIPTIVE TITLE

Israel Invites the Nations to Rejoice in the Universal Kingship of Her God.

ANALYSIS

Stanza I., Psa. 47:1-2, The Invitation Itself, announcing the Central Fact of Jehovahs World-wide Sovereignty. Stanza II., Psa. 47:3-4, Israel Claims her God-given Supremacy over the Nations. Stanza III. and IV., Psa. 47:5-6; Psalms 7, 8, Gods Ascension to his Holy Throne calls for Thoughtful Praise, with Instrumental Accompaniment. Stanza V., Psa. 47:9, Gentile Nobles

Gather Themselves Together, with the Hebrew Nation, in Acknowledgment of the Ownership and Enthronement of Abrahams God.

(Lm.) Psalm.

1

All ye peoples! clap the hand,

shout to God with the voice of jubilation;[504]

[504] Or: of a ringing cry.

2

For Jehovah Most High fear-inspiring

is a great king over all the earth.

3

He subdueth peoples under us,

and races of men under our feet:

4

He chooseth for us our inheritance,

the pride of Jacob whom[505] he loved.

[505] Or: which.

5

God hath ascended with a sacred shout,

Jehovah with the sound of a horn.

6

Make melody unto God make melody,

make melody to our king make melody.

7

For God is king of all the earth,

make melody with contemplation:

8

God hath become king[506] over the nations,

[506] The verbs express not merely a fact but an act. God was King, but He has given fresh proof of it. He has caused Himself to be acknowledged King, and taken His seat upon His throne to judge and rule (Psa. 103:19). Op. Rev. 11:15Kp. SimilarlyDr.

God hath taken his seat[506] on his holy throne.

9

The nobles of the peoples have gathered themselves together

with the people of the God of Abraham;
For to God belong the shields of the earth:
very high hath he ascended.[507]

[507] Niphal, conjugation of alahthe verb used in kal in Psa. 47:5, the relation with which should be shown. Cp. for same form of verb Psa. 97:9 : also, for force of cong. niphal, Num. 9:17; Num. 9:21-22, and in particular Eze. 9:3.

(Lm. To the Chief Musicianaccidentally omitted.)

(CMm.) For the sons of korah.

PARAPHRASE

Psalms 47

Come everyone, and clap for joy! Shout triumphant praises to the Lord!
2 For the Lord, the God above all gods, is awesome beyond words; He is the great King of all the earth.
3 He subdues the nations before us,
4 And will personally select His choicest blessings for His Jewish people[508]the very best for those He loves.

[508] Literally, the pride of Jacob.

5 God has ascended (into heaven)[509] with a mighty shout, with trumpets blaring.

[509] Implied.

6, 7 Sing out your praises to our God, our King. Yes, sing your highest praises to our King, the King of all the earth. Sing thoughtful praises!
8 He reigns above the nations, sitting on His holy throne.
9 The Gentile rulers of the world have joined with us in praising[510] Himpraising3 the God of Abrahamfor the battle shields of all the armies of the world are His trophies. He is highly honored everywhere.

[510] Implied.

EXPOSITION

The scope of this psalm is our surest guide in the settlement of questions which mere verbal criticism cannot set at rest. Ought we to render, in the second stanza,He subdued, He subdueth, or He will subdue; He chose, He chooseth, or He will choose? The mere circumstance that the tenses here used are imperfects, with an incipient, initialling, or repeating force will not determine this pointstrange as this may seem to those who are accustomed only to Western grammars. In such cases, the known facts, or the main scope, are our best guides. Now it cannot be overlooked that this psalm is first and last an invitation to the nations of the earth to rejoice in the newly assumed Divine Sovereignty over the whole earth. This at once strongly impresses on the psalm a future reference: not only a then future but a still future reference. For if it is difficult to see how the overthrow of the Assyrians under Sennacherib could form the basis of an invitation to all nations to come and acknowledge themselves under Jehovah and at the same time under the feet of Israel; still more difficult must it be to discover such a ground of joyful submission, in the action of Israel when in the time of the Maccabees she took up arms against foreign nations, Briggs sees and frankly admits this difficulty; and his words are worth quoting. Against the witness of the Heb., Greek, and Latin, in support of the pronouns under us, under our feet, and in favour of a conjectural emendation, under Him, under His feet, he truly says: The triumph of the people of Israel . . . certainly would have been no ground for the rejoicing of foreign nations . . . which in fact had no realistation until the Maccabean times. Then the victories were so exclusively national and hostile to other nations, that no one would have thought of asking them to share in Israels triumph. But the remarkable thing is that even this purely conjectural change in the text, leaves the broad outlook of the psalm untouched: it still remains an enthusiastic invitation to all nations to acknowledge with gladness the newly assumed, or newly proclaimed, sovereignty of the God of Abraham over all the earth. And though under Him, under His feet, may look less repugnant to the nations than the present authentic reading, yet will the broad testimony of the prophets as illustrated by such passages as Isa. 14:2; Isa. 60:12, Mi. Psa. 4:8, remain unsilenced as a standing protest in favour of Hebrew supremacy in the coming kingdom, and against tampering with the witness of this psalm. Such supremacy, we must indeed suppose, will ultimately be so obtained as to make reasonable Israels invitation to the nations of the earth to clap their hands over the new assumption of world-wide sovereignty by Israels God. All we have any right to say, in face of the inviolable Scriptures of God, is: That, if Israel has never yet been in circumstances to tender such an invitation with any chance of its being accepted, then, in the providence of Him who is excellent in counsel and wonderful in working, she will yet have it put in her power to sing this psalm with such sincerity and force of appeal that it shall evoke a willing response from the nations. Under the influence of considerations such as these, we may very well content ourselves to represent Israel as saying with the abiding force of a recurrent truth: He subduethHe chooseth. I am inclined, therefore, says Perowne, with Ewald, Hengst., and Bunsen, to take both verbs as presents (which the previous context seems to require), either as referring to a recent act of God, or (as Delitzsch )to a continued actGod is ever choosing Israels inheritance anew, inasmuch as He shows Himself to be the true and mighty Protector thereof. The present may be used, as in Psa. 104:2, where the act of creation is spoken of as present, because its results are present. Comp. Is. 14:1, where Israels restoration is described as another choosing.

The same breadth of outlook which has assisted us in the interpretation of the second stanza of this psalm, may perhaps throw light on the reference of the third, and help us to just thoughts regarding the ascension there spoken of: To what throne hath God ascended? On what occasionone or many? Instead of urging either of these questions at present, it may be better to confine ourselves to two elementary facts: first, that no argument can be based upon the difference between gone up and come upit is either, and therefore the neutral word ascend is better; second, that a form of the Hebrew word alah, to ascend, is used both in Psa. 47:9 of this psalm and in Psa. 97:9, Very high hath he ascended above all messengers divine; which forcibly suggests that the ascension intended is not so much local, as relative to other beingsGods manifest placing of inferior rulers beneath himself. This of itself subordinates the mere question of locality to more important considerations. The grand fact celebrated is Divine rule manifestly supreme; the act particularised is the assumption of proclamation or demonstration of that rule. The event forms an epoch in history. It takes place at a particular time. It can be joyfully celebrated. All nations can be called upon to celebrate it. That is what is done in this psalm. Therefore the psalm is unfulfilled. Fulfilment will settle all questions of detail. Meanwhile, side-lights of probability may fall on the general question of Divine Ascension from other sources. Cp. Exposition on Psalms 2, and see Intro., Chap. III., Kingdom.

There is but one other matter of interpretation here needing attention: The Massoretic text of the second line of Psa. 47:9, says Kirkpatrick, must be rendered To be the people of the God of Abraham . . . Unto the people is scarcely legitimate . . . The consonants of the word am, people, are identical with those of un, with . . . It is a natural conjecture that we should restore the preposition and render:

The princes of the peoples are gathered together,
Along with the people of the God of Abraham.

The title (God of Abraham recalls the promises of blessing to the nations through Abraham (Gen. 12:2 f, etc.) . . . Princes are called (the shields of the earth) as the protectors of their people. Jehovah is their overlord, and they come to acknowledge their dependence. The title shield is often applied to God, and sometimes to the kings and princes of Israel (Hos. 4:18, Psa. 89:18).

QUESTIONS FOR DISCUSSION

1.

It would be well here to quote the wise words of W. G. Scroggie as to the two views of the Kingdom: Two distinct views are taken by students of the Scriptures of the Messianic Kingdom. One is, that it is now in progress of realization in the world through the Church; and the other is, that it is to be realized in the future in the world through restored Israel. In the one view, it is entirely spiritual, and in the other, it is also temporal. The Scriptures and the course of events must decide which of these is the right view. (Ibid. p. 268) It is not difficult to determine which view is held by Rotherham. What is your view?

2.

There will be a time when all people will recognize the sovereign rule of God. There will be a time when all nations (or at least some out of each) will clap their hands for joy at this rule and reign of God?When will this be?

3.

Despite whatever reading we give this(or what commentator we read) this psalm does sound like the universal triumph and rule of Godhow?when?

4.

Is there some way in which this psalm could be given a spiritual application to the church today?

5.

Will the church of our Lord ever conquer all nations to the extent here described? Discuss.

Fuente: College Press Bible Study Textbook Series

(1) Of triumph.Or, of exultation, as LXX. and Vulg. For the hand-clapping at a time of national rejoicing, such as the coronation of a king, see 2Ki. 11:12 (comp. Psa. 98:8); and for the shout, comp. Num. 23:21, the shout of a king; and 1Sa. 10:24. With the Hebrews, as with our own English forefathers, this sign of popular assent,

In full acclaim,
A peoples voice,
The proof and echo of all human fame,

played a large and important part.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

1-4. The first division of the psalm ends, (Psa 47:4,) with a “selah;” but the theme is one throughout, namely, the universal dominion of Jehovah, of which Israel is the centre and glory.

Clap your hands The highest demonstrations of joy are called for on an occasion of unexampled mercy. Psa 98:8; Isa 55:12.

Most high A descriptive title of Jehovah, as also great King, quoted by Malachi (Mal 1:14) in the same relation to his dominion over the heathen as here.

Subdue the nations under our feet This is not a description of the conversion of the nations, but of their forced and unwilling subjection, like that of captives in war, or tributary nations. So the word denotes. See notes on Psa 66:3; Psa 81:15; Psa 18:44; compare, also, Deu 33:29.

He shall choose our inheritance for us This is a salient point in the psalm, and touches its historic occasion. The future tense is to be taken as the present, or as the continuance of a past act. God had chosen Israel for his peculiar people, and the land of Canaan for Israel’s possession. The ancient act of election, which was one of grace and not of merit, (Rom 9:11,) was for all time, and involved the place of their dwelling. Gen 15:7. The enemy had intended nothing less than to cast out Israel from his land, (See 2Ch 20:11😉 but by defending their title through the recent miraculous deliverance, God had reaffirmed the ancient election, and maintained the right and dignity of his Church, through which the nations should yet make their submission to Him.

The excellency of Jacob The pride or excellency of Jacob was the good land to which he became heir, according to the rank of the first born.

Whom he loved See notes on Mal 1:2; Rom 9:13. God sovereignly conferred on Jacob the birthright, with its high temporal and spiritual honours, for public ends, leaving his personal salvation on the same ground of free grace and free will as that of Esau, or any other man.

Fuente: Whedon’s Commentary on the Old and New Testaments

The Nations Are Called On To Salute YHWH Most High As The Great King Over All The Earth Who Has Established His People In The Choicest Of Lands ( Psa 47:1-4 ). .

Psa 47:1-2

Oh clap your hands, all you peoples,

Shout to God with the voice of triumph.

For YHWH Most High is terrible,

He is a great King over all the earth.

The clapping of hands and the shouts of acclamation were the means by which peoples normally acknowledged their great king and overlord. Here then they are called on to acknowledge YHWH Most High, the great King over all the earth, in the same way, because of His recent triumph. For thereby He had revealed His awesome power.

The description is in direct contrast with the title that Sennacherib claimed for himself as ‘the great king’ (Isa 35:4). YHWH had now put Sennacherib firmly in his place demonstrating Who really was the Great King (compare Psa 46:4; Psa 48:2), YHWH Most High. His worldwide dominion has been demonstrated.

Here then His people are to clap their hands and shout in triumph because He has come down and wrought a mighty deliverance and is now returning to His heavenly abode, having achieved the victory.

We also should clap our hands and shout in triumph as we consider how our Lord Jesus Christ came down and wrought our deliverance, and has now ascended into Heaven as the great Victor, and as our everlasting King, having commenced His rule over the earth (Mat 28:18; Act 2:36) even though many are still in rebellion against Him. That kingship will be even more firmly established wen He commences to reign over His people in the heavenly kingdom (on the new earth in which dwells righteousness – 2Pe 3:13) at His second coming.

Psa 47:3-4

‘He subdued peoples under us,

And nations under our feet.

He chose our inheritance for us,

The glory of Jacob whom he loved.’ [Selah

And that worldwide dominion that is His, and has now been demonstrated, had already been previously demonstrated by the fact that in earlier times He had subdued peoples under Israel, and had brought nations under their feet. He had done it when Israel had entered Canaan in order to take their inheritance. Indeed it was He Who had chosen that inheritance for them, that choicest of lands in which they gloried as the people (Jacob) whom He loved (compare Deu 7:6-8). And it was He Who had enabled them to possess it.

Note their recognition that it was because He had chosen to love them that they had experienced His salvation and blessing. It had not been their doing. It had been all of His goodness. And the same is true of us as the people of God today. We love because He first loved us (1Jn 4:9-10), and He has given us a glorious inheritance (Eph 1:11; Eph 1:14; 1Pe 1:4), because He chose us in Christ before the world began (Eph 1:4).

Fuente: Commentary Series on the Bible by Peter Pett

Psalms 47

Psa 47:1 (To the chief Musician, A Psalm for the sons of Korah.) O clap your hands, all ye people; shout unto God with the voice of triumph.

Psa 47:1 “A Psalm for the sons of Korah” Comments – Origen tells us the psalms that include the title “sons of Korah” in its opening verse (42 through 49, 84, 85, 87, 88) were written by the sons of Korah, who worked together in the unity of the Spirit to produce it. He justifies this statement by quoting Psa 44:1, which says, “O God, we have heard with our ears.”

“But if it be necessary also from the ancient Scriptures to bring forward the three who made a symphony on earth, so that the Word was in the midst of them making them one, attend to the superscription of the Psalms, as for example to that of the forty-first, which is as follows: ‘Unto the end, unto understanding, for the sons of Korah.’ For though there were three sons of Korah whose names we find in the Book of Exodus, Aser, which is, by interpretation, ‘instruction,’ and the second Elkana, which is translated, ‘possession of God,’ and the third Abiasaph, which in the Greek tongue might be rendered, ‘congregation of the father,’ yet the prophecies were not divided but were both spoken and written by one spirit, and one voice, and one soul, which wrought with true harmony, and the three speak as one, ‘As the heart panteth after the springs of the water, so panteth my soul alter thee, O God.’ But also they say in the plural in the forty-fourth Psalm, ‘O God, we have heard with our ears.’” ( Origen’s Commentary on Mat 14:1) [68]

[68] Origen, Origen’s Commentary on Matthew, trans. Allan Menzies, in The Ante-Nicene Fathers, vol. 9, ed. Allan Menzies (New York: Charles Scribner’s Sons, c1896, 1906), 495.

Psa 47:1 “O clap your hands, all ye people” Comments – Kenneth Hagin says that Jesus refers to this verse in one of his divine visitations. He says that the clapping of the hands in this context was an attitude of victory and not a form of worship. Note:

“In the visitation, Jesus discussed clapping with me from the Scriptures. He said, ‘There is not one Scripture in the New Testament about clapping. The Bible says in Psa 47:1, “O clap your hands, all ye people; shout unto God with the voice of triumph.” Clapping in this verse denoted an attitude of victory; it was not a form of praise. That is the only time clapping before the Lord is mentioned, and that is in the Old Testament. There are also some occurrences in the Old Testament where people clapped their hands for other reasons, but it had no connection with the worship of God. Then there are also Scriptures about the waves and the floods clapping their hands, but you understand, that is figurative language. There is not one single Scripture in the New Covenant about anyone clapping their hands.’” [69]

[69] Kenneth Hagin, Plans Purposes and Pursuits (Tulsa, Oklahoma: Faith Library Publications, c1988, 1993), 101.

Fuente: Everett’s Study Notes on the Holy Scriptures

The Messiah in the Glory of His Exaltation.

To the chief musician, a psalm for the sons of Korah, written by one of their number at the inspiration of the Holy Ghost, as a prophecy of the victory and exaltation of Messiah to the right hand of Power.

v. 1. O clap your hands, all ye people, the congregation of Jehovah being addressed with the summons to express their unbounded joy in a gesture of exultation which could not be repressed; shout unto God with the voice of triumph, in joyful acclaim of His majesty and glory.

v. 2. For the Lord most high is terrible, to be feared, to be regarded with awe and reverence; He is a great King over all the earth, having dominion over all creatures, but ruling especially His Church with His grace and mercy.

v. 3. He shall subdue the people under us, placing them in subjection to the Church by a spiritual victory, and the nations under our feet, the vanquished cheerfully joining the ranks of the victors in giving reverence to the King.

v. 4. He shall choose our inheritance for us, the blessings imparted to His children by the manifestation of His grace, the excellency of Jacob whom He loved, the pride and glory of His Church, the bliss and joy of glorious perfection in heaven throughout eternity. Selah. All believers, whether they belong to Israel according to the flesh, or whether they have been gained from the ranks of heathendom, will share in the glorious blessings gained by Christ and enjoy their happiness, world without end. The reason for this wonderful outburst of joy is now given.

v. 5. God is gone up with a shout, the holy singers in the spirit see God ascend up on high with jubilation, the Lord with the sound of a trumpet, for this was the instrument used on all joyful festivals of Israel. On account of this act of God-Jehovah the urgent cry now goes forth to men.

v. 6. Sing praises to God, sing praises, psalms of joyful thanksgiving; sing praises unto our King, sing praises, for God on high and the King of His Church are here identified.

v. 7. For God is the King of all the earth, the King, by His marvelous exaltation, has shown Himself the God of all the earth. Sing ye praises with understanding, bringing out the joyful feelings of their heart with the proper professional skill, to express their deepest feelings.

v. 8. God reigneth over the heathen, the reign of the exalted Christ, in the Kingdom of Power. extends over the entire universe; God sitteth upon the throne of His holiness, at the right hand of Power in the heavenly places, Eph 1:20.

v. 9. The princes of the people are gathered together, even the people of the God of Abraham, rather, to this people, the great and mighty ones of the earth joining the nation of Abraham’s God, united with the spiritual Israel of all times; for the shields of the earth belong unto God. all weapons of war must be lowered before Him; He is greatly exalted, since He conquers with the power of His majestic mercy, through the Word of His grace. There can be no doubt, from the entire song, that the reference is to Jehovah-God, to the Messiah, in the exaltation following His deep humiliation. This exaltation was particularly emphasized before men in His visible ascension, followed by His sitting at the right hand of God, His heavenly Father. As a consequence and fruit of this exaltation He is continually adding new members to His spiritual Israel, to the congregation of believers, from all nations and peoples of the world, all of which unite in singing His praises, world without end.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

THIS is a song of praise to God, as the King of the whole earth. It has been called “one of the accession psalms,” because it depicts God as assuming his kingdom, and taking his seat upon his throne (Psa 47:5-8). There is nothing in the psalm that very definitely marks the time of the composition; but it may well be, as Dr. Kay suggests, a psalm in which “Israel collectively acknowledges what David had been allowed to accomplish.” The title assigns it to “the sons of Korah,” who were among David’s chief musicians.

Psa 47:1

O clap your hands, all ye people; rather, all ye peoples. The nations of the earth generallynot Israel onlyare addressed. The events which have taken placethe great extension of God’s kingdom, by David’s conquests, are for the advantage of all, and all ought to be thankful for them. Shout unto God with the voice of triumph; or, with a voice of joy. Professor Cheyne renders, “in ringing tones.”

Psa 47:2

For the Lord Most High is terrible (comp. Deu 7:21; and see also Psa 65:5; Psa 68:35; Psa 76:7-9). God is “terrible”i.e. awful to contemplate-on account of his vast power and his absolute holiness. He is a great King over all the earth. Not only over Israel, or over the nations which David has conquered, but ever every nation on the face of the earth (comp. Psa 95:3, Psa 95:4; Psa 96:10; Psa 97:1, etc.).

Psa 47:3

He shall subdue the people under us; rather, he subdues, or hath subdued, peoples under us. The reference is to recent victories (comp. Psa 18:47). And the nations (rather, and nations) under our feet. David subdued all the nations between the river of Egypt and the Euphrates, and left the inheritance of this kingdom, or rather empire, to Solomon (1Ki 4:21).

Psa 47:4

He shall choose our inheritance for us; rather, he chooseth, or hath chosen, our inheritance for us. God originally chose Canaan as the inheritance of his people (Gen 12:1-7), and gave it to Abraham. Later on, he enlarged the gift, making the boundaries such as they became under David and Solomon (Gen 15:18). The excellency of Jacob whom he loved. The Holy Land is called “the excellency of Jacob,” or “the pride of Jacob,” on account of its beauty, and the excellence and variety of its productions (see Deu 8:7-9; 2Ki 18:22).

Psa 47:5

God is gone up with a shout; the Lord with the sound of a trumpet. As God “comes down” when he interposes for the relief or deliverance of his people (Psa 144:5), so after the relief or deliverance is effected, he is viewed as “going up”returning to his glorious abode, reoccupying his seat in the heaven of heavens, and there remaining until some fresh call is made upon him. If the interposition has been one of a striking and unusual character, if the relief has been great, the deliverance signal, the triumph accorded to his people extraordinary, then he “goes up with a shout”amid the exulting cries and loud jubilations of rescued Israel. When the occasion is such as to call for a public manifestation of thanksgiving at the house of God (2Ch 20:28), then he “goes up” also “with the sound of the trumpet,” which was always sounded by the priests on great occasions of festal joy and gladness (see 2Sa 6:15; 2Ki 11:14; 1Ch 13:8; 1Ch 16:42; 2Ch 5:12; 2Ch 7:6; 2Ch 29:27; Ezr 3:10; Neh 12:35).

Psa 47:6

Sing praises to God, sing praises; sing praises unto our King, sing praises Praise him, i.e; both as God and Kingespecially as “our King”that is, as Israel’s King.

Psa 47:7

For God is the King of all the earth (comp. Psa 47:2). Sing ye praises with understanding; literally, sing a psalm of instruction. As Hengstenberg remarks, “Every song in praise of God, on account of God, on account of his glorious deeds, contains a rich treasure of instruction and improvement.” Here the special instruction is that God is King over the whole earth, that he reigns over the heathen, and that the heathen shall also some time or other own his sovereignty.

Psa 47:8

God reigneth over the heathen. God had manifested his kingly power over the heathen by subduing great numbers of them, and making them subject to Israel. He would one day manifest it still more by bringing all nations into his Church. God sitteth upon the throne of his holiness. The throne from which he exercises a just, a righteous, and a holy rule.

Psa 47:9

The princes of the people (literally, princes of peoples) are gathered together, even the people of the God of Abraham; rather, to be the people of the God of Abraham (Revised Version)i.e. to form, together with Israel, the one people, or Church, of God (comp. Isa 49:18-23). For the shields of the earth belong unto God. The “shields” are the “princes” of the first clause, those whose business it is to protect and defend their subjects (comp. Hos 4:18). The princes of the earth belong especially to God, since “by him kings reign, and princes decree justice” (Pro 8:15). At the great ingathering of the Gentiles into the Church, they would belong to him still more, since they would voluntarily place themselves under his rule (Isa 49:23; Isa 60:3, Isa 60:11, Isa 60:16). He is greatly exalted. The perfect submission to God of all his rational creatures is his highest exaltation and glory. When “all people bow down before him,” and “all nations do him service,” when rebellion and resistance to his will are at an end, then will he be established in his rightful position, and his exaltation will be complete.

HOMILETICS

Psa 47:6, Psa 47:7

The faculty and duty of praise.

“Sing praises.” Every command of God implies power to obey. True, God often tells us to do what we have no power of ourselves to do; but then he gives power. When Jesus bade the lame Walk, the blind see, the paralytic to take up the bed he lay on, and the very dead to come out of the grave, power went with his word. On the other hand, every faculty or power with which God has endowed us implies some duty in which we are to glorify him. Thus the faculty of praising God in song, and the duty of singing praises with understanding, imply one another.

I. THE FACULTY OF PRAISING GOD IN SONG. God might have given speech without song; all the whole world of sound without music. Not a few persons whose sense of hearing is quick and perfect, have no ear for music; they perceive neither melody nor harmony. For them, therefore, it is neither a pleasure nor a duty to sing praises. What is the case with some might have been with all. Music would then have had no existence in our world or in our conceptions. Further, if God had given no more than the ordinary average musical faculty, the wonder and power of music would have remained comparatively unknown. Multitudes can enjoy music, and play or sing, who never could compose a tune. A chosen few must be endowed with that special gift which we call “genius,” making them as it were God’s prophets to unfold the secret treasure of music he has stored up in nature, above all, in the human voice. Manifestly it was God’s purpose in this to give delight. Music furnishes one of the most exquisite, elevating, unwearying pleasures of which our nature is capable. But it does much more. Song and music are a language distinct from speechthe language of feeling. This language supplies the means by which multitudes may express their thoughts as well as their feelings as with one voice. 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 thought and feeling are raised to a pitch of energy else inconceivable.

II. THE DUTY. “Sing ye praises.” This duty has an inner spirit as well as an outer embodiment. There is, after all, no melody like “melody in your heart” (Eph 5:19). In the service of God’s Church, music without devotion, a lovely sound void of heartfelt meaning, is not praise, but profanation. Better omit singing from our service altogether, than have the finest music to the praise and glory, not of God, but of the performers. But when the spirit of praise, the heart and soul of worship, inspires our song, can we be too careful in perfecting its form? There is no spirituality in bad music; no piety in singing praises ignorantly, slovenly, untunefully. “Sing ye praises with understanding.“ If Timothy was “not to neglect the gift,” but to “stir up the gift that was in him,” the like exhortation applies to whatever gift God has given us for his service. If only the few can lead, most can follow. The attainment of the art of singing by note, and culture of the voice so as to take part in this delightful part of Christian worship with pleasure to ourselves and profit to others, should he regarded as a far more serious duty than commonly it is. Psalmody is capable of being a most powerful means of religious impression and edification (Col 3:16). Above all, let us cultivate the spirit of praise; the joyful, thankful, trustful, adoring piety, which finds its natural utterance in song. If prayer claims the principal place in our worship on earth, by reason of sin, weakness, need, sorrow,praise brings us nearest to the worship of heaven (Rev 5:9-13).

Psa 47:7

Universal dominion.

“God is King of all the earth.” We must beware of making too wide a chasm between our sabbath rest and our daily work; devotion and daily duty. The risk is doubleof making our religion unreal, and our daily work irreligious. A devout Christian may be tempted to say, “Do not talk to me from the pulpit about earth; talk about heaven! I must launch out again into the rough sea of business and politics to-morrow; let not even the ground-swell disturb the peaceful haven.” This is natural enough, but not always well. Our treasure is not on earth, but our work is. The tempter told our Saviour that the kingdoms of this world are delivered to him; but he was sternly rebuked. If he is called “the prince,” even “the god of this world,” it is a usurped dominion, which it is our business to protest and fight against. “The earth is the Lord’s,” etc. (Psa 24:1); “The kingdom is the Lord’s” (Psa 22:28).

I. GOD IS THE ABSOLUTE SOVEREIGN OF MANKIND, AS OF THE WHOLE UNIVERSE. Supreme authority and almighty power are hishis only. Sin cannot change this. The most absolute and mighty despot on earth would become a helpless captive if his troops and people were unanimous in deposing him. But God’s power and authority would be exactly the same if every human being defied it. Disobedience could not last an hour if he saw fit to crush it. But he wills to rule, not by mere power, but by wisdom, righteousness, and lovehis own eternal law of being and working.

II. GOD‘S REGAL BOUNTY, HIS FATHERLY CARE AND GOODNESS, ARE EXERCISED TOWARDS ALL MEN. (Mat 5:45; Act 14:17; Act 17:25.) The Laplander in his snow hut, no less than the most cultured child of civilization. If he knows every wild bird and beast (Psa 50:10-12), and not a sparrow falls unnoticed by him, how much less can one human being, even the guiltiest and most debased, be outside his care!

III. GOD‘S IMPERIAL PROVIDENCE CONTROLS ALL HUMAN ACTION. Men rebel against his will, yet his purpose is accomplished (Psa 30:10, Psa 30:11; Act 3:17, Act 3:18; 2Ch 10:15). Our inability to explain how this is possible does not affect the fact. Were it otherwise, God could not govern the world. Conscience and Scripture alike tell us that freedom and responsibility are not interfered with.

IV. GOD RULES AND CARES FOR NATIONS AS SUCH; NOT INDIVIDUALS MERELY. For human history is the history of nations. The nation of Israel, constructed (so to speak), educated, governed, blessed, and chastened, as no other has been, holds a unique place in the providence of God and in the religious history of mankind. The full prophetic testimony of this fact is one of the strongest evidences of Old Testament inspiration. In this psalm, e.g; full of national sentiment and triumph, the heathen are regarded, not as conquered foes, but fellow-subjects.

V. THIS REGAL, IMPERIAL RULE IS COMMITTED TO THE LORD JESUS. (Mat 28:18.) The hands nailed to the cross hold the sceptre of the world (Rev 2:26, Rev 2:27). Not for worldly ends; but for the sake of that higher kingdom, specially called in the New Testament “the kingdom of God;” the rule, namely, of righteousness, truth, and love, for which we pray, “Thy kingdom come.”

CONCLUSION. To which kingdom do you belongdoes each one of us? only to that to which even the most ignorant belongs, without knowing it; the most wicked, against his will? or that which the Son of God and Son of man lived, died, and rose again to found and to make triumphant, and in whose triumph we may share?

HOMILIES BY C. CLEMANCE

Psa 47:1-9

A song for all the peoples!

That it is possible this psalm may have been penned immediately after some specific victory, such as that of Jehoshaphat over the formidable combination of peoples that came up against him (2Ch 20:1-37.), we may admit; but we can scarcely understand how the peoples should have been invited to clap their hands at their own humiliating defeat. And it seems to us altogether unworthy of the sublime elevation of this psalm to look at it solely, or even mainly, from a military point of view, as if all the nations were invited to a song of triumph over their utter powerlessness to prevail against the chosen people of God. Delitzsch remarks, “In the mirror of the present event, the poet reads the great fact of the conversion of all peoples to Jehovah, which closes the history of the world.” Perowne writes, “This is a hymn of triumph, in which the singer calls upon all the nations to praise Jehovah as their King, and joyfully anticipates the time when they shall all become one body with the people of the God of Abraham.” Canon Cook says, “While celebrating a transaction of immediate interest to God’s people, the psalmist uses expressions throughout which have their adequate fulfilment in the Person and work of the Messiah.” And Dr. Binnie wisely remarks that the invitation to the nations, in the first verse, plainly implies that the subjugation is not a carnal one, but “the yearning of men’s minds and hearts for God.” We are not called on to decide, nor even to ask the questionHow much did the human penman of this psalm understand by it? Nor are we to perplex ourselves by askingHow could any human mind forecast all this? For it is not by any law of naturalistic psychology that such a psalm as this is to be tested. The Apostle Peter tells us that “no prophecy of the Scripture comes out of any private interpretation” of the will of God. Nay, further, that the will of man was not the origin of prophecy (2Pe 1:21), but that holy men of God spake as they were borne on by the Holy Ghost. He tells us, too (1Pe 1:10-12), that they did not comprehend the full significance of the words which came from their lips; that they diligently inquired into their meaning; that they uttered them, not for themselves, but for us; that their theme was “the sufferings of Christ, and the glory that should follow.” So that, having this key to the interpretation of the prophetic songs of Scripture, we see that such remarks as those of Cheyne concerning prophecy and psychology are utterly wide of the mark, and that the sole question before us isWhat do the words of this psalm declare, when dealt with according to the analogy of faith, concerning the prophetic forecast of the kingdom of the Messiah?

I. THE WORDS OF THIS PSALM DISCLOSE A GREAT THEME FOR SONG. A theme evidently much vaster and more far-reaching than the results of any material, local, or national triumph could possibly be; for it is one which is calculated to make all peoples clap their hands with joy, which could not possibly be true of any victory on an earthly battle-field. We feel increasingly that the terms of this psalm are intelligible only as referred immediately to the conflict and victory of the great Captain of salvation in undertaking to “save” his people from their sins. As Matthew Poole admirably remarks, “In Psalmo 45 actum est de Rege; in Psalmo 46 de eivitate Dei; hic, de Gentium adjunctione ad populum Dei, quam per Christum impletam videmus.” And thus we see how far ahead the expansiveness of the Old Testament predictions was of the narrow exclusiveness of the average Jew. Here there is a celebration of God’s work which brings out expressions of greatest delight. The delight is in a triumphant achievement that will link all nations in one; and the cause of the delight is not their work, but God’s work for them. To nothing but the redemption which is in Christ Jesus could all this possibly apply. Here is a fourfold work of God.

1. The descent of the King to earth. In verse 5 we read, “God is gone up with a shout.” So in Psa 68:18, “Thou hast ascended up on high,” etc. In quoting this last-named verse, the Apostle Paul argues (Eph 4:9), “brow that he ascended, what is it but that he descended first into the lower parts of the earth?” The ascension implies that he descended. How can it be otherwise here? That God has gone up from earth involves the truth that he was here; and that means that he came down from heaven (so Joh 3:13; Joh 16:28; Joh 17:5, Joh 17:24; Luk 19:10; 2Co 8:9; Php 2:6, Php 2:7; 1Ti 1:15). The coming of the Son Incarnate into the world is the fact announced in the New Testament, and many times predicted in the Old Testament (Isa 9:6; Gen 49:10; Luk 24:44; Mat 5:17; Joh 5:46). How far the psalmist understood the meaning of his own words, we are not called on to say; but the meaning of the Holy Ghost in inspiring them is perfectly clear,

2. The ascent of the King is also foretold. (Psa 68:5.) The descent, implicitly; the ascent, explicitly. And in this doctrine many of the Old Testament writers blend their words (Psa 68:18; Psa 110:1-7 :11). The King was to be exalted on high. He is (cf. Act 1:9; Act 2:33; Eph 4:10; Eph 1:20; Heb 4:14; Heb 6:20; Heb 9:24; Heb 10:12).

3. The exalted King is Sovereign over all the nations. (Psa 68:8.) “The heathen” (Authorized Version) is equivalent to “the nations” (Revised Version). All the nations are under Immanuel’s sceptre. Through his death Satan is dethroned, and the Christ enthroned, and every child of man is now under his mediatoriai sway. So we are taught in Joh 12:31, Joh 12:32; Act 10:34, Act 10:35. He is now enthroned at the right hand of God; and those hands that were pierced with nails now sway the sceptre of universal power. Yea, and he must reign till he hath put all enemies under his feet (Psa 110:1-7.). The mediatorial throne is “the throne of his holiness” (Act 10:8). In the life of Christ holiness was manifested; in his death, whereby he condemned sin, holiness was vindicated. From his seat above, holiness sways the sceptre; by the power of his Spirit, holiness is created in human spirits. And under the sway of this throne all nations are embraced. “Earth’s poor distinctions vanish here.” “In Christ there is neither Greek, nor Jew, barbarian, Scythian, bond, nor free; but Christ is all, and in all.” And in him all the peoples of the earth may find their home in Abraham’s God (Act 10:9). The shields, i.e. the princes, of the earth belong unto God.

4. The King governs the world for the sake of the Church. (Act 10:3.) So the third verse indicates. The thought is expressed with gospel clearness in Eph 1:22 and Rom 8:28, that out of a sinful world God may call a living Church, to be presented to himself, without spot, or wrinkle, or any such thing. This is the Divine subjugation of his foes, which the mediatorial sovereignty of Christ ensures.

II. HERE IS A CALL FOR SONG ON THIS GREAT THEME, FROM ALL PEOPLES. Man’s sin makes us weep. God’s mercy makes us sing; and no aspect thereof makes us gladder than that of the triumph of redeeming grace and dying love. And well may the psalmist, thus forecasting redemption’s story through the inspiration of the Holy Ghost, call for universal song. Well may we sing; for:

1. The great conflict is past. “The voice of triumph” may therefore be ours (cf. Col 2:15).

2. The sceptre of the world is in the hands of One, and of One only. There is no division of power (Rom 8:7).

3. The sceptre of the world is in the hands of the Supreme (Rom 8:2) And where else could we desire all power to be lodged (cf. Mat 28:18; Joh 17:2; Rev 1:18; Psa 2:12)?

4. There is a rich inheritance in store for, the loyal ones. The Jew expected an earthly inheritance by virtue of his descent from Abraham; but all believers will have an infinitely greater inheritance by virtue of their union with Christ. God chooses it for us; and with his choice we may be well content. He will deal right royally with his own, and will act worthily of a God. For this inheritance we can wait (Rom 8:17, Rom 8:18).

5. In the advance of the Divine plans all barriers between race and race are destined to fall: All kindreds of the earth are to rally to the standard of Abraham‘s God! Nowhere is this breaking down of boundaries more strikingly set forth than in Eph 2:12-22, which is an exposition of the basis and structural plan of the Christian commonwealth. This the aged Jacob foretold when he said, “To him shall the gathering of the people be.” To this psalmists and seers Point. For this the Saviour prayed: “That they all may be one.” He died to “gather together in one the children of God which are scattered abroad” (Joh 11:52; Joh 10:16; Isa 42:4). At such a thought, “Clap your hands, all ye peoples!”C.

HOMILIES BY W. FORSYTH

Psa 47:1-9

The universal King.

The Lord is here set forth as “King over all the earth.” His government commands

I. THE HOMAGE OF THE INTELLECT. “The Most High” is the Maker of heaven and earth. He is infinitely wise and holy and powerful. Not dependent upon other beings, he rules singly and done, in supreme majesty. Reason, therefore, not only confesses his right, but his fitness. Here is the repose of the mind in a perfect King.

II. THE ACQUIESCENCE OF THE CONSCIENCE. The Lord Most High is “terrible.” This does not mean that he is an object of terror, but of reverence. What God does in dealing with the nations is ever the expression of judgment and righteousness. Whether it be in the temple or in the world, in manifesting himself in love to his people or in ruling over the heathen, he is ever just. His government, in its laws and administration, is absolutely pure. The throne on which he is seated is the throne of his holiness. Conscience, where it is free, cries, “Amen.”

III. THE ADORATION OF THE HEART. “Sing praises.” Four times this call is given. This shows both its justice and its universality. To this call, all hearts, “honest and good,” respond with joy. The more we study, the better we understand, the character and the rule of God, the more fervently shall we join in the anthem of praise. “Sing praises to God.” This is no mere form, no senseless outburst, like that of the men of Ephesus, who for two whole hours cried out, “Great is Diana of the Ephesians!” (Act 19:34). Looking to the past, contemplating the present, imaging the future, we see that, under God, all things are tending towards one great end, and therefore we can sing praises “with understanding.” It has been said that “a people’s voice is the proof and echo of all human fame.” So as truth prevails, and men everywhere are brought under the benign and holy sway of Christ, shall they with glad enthusiasm proclaim the Name and glory of God. Learn, therefore, the evil and the folly of sin. It is rebellion against the Lord Most High! Learn also the real unity of believers. Whatever differences there may be amongst them as regards lesser things, when they utter their hearts in prayer and praise, we find that they are one. The hymns of the Church for ever witness to the unity of the Church. Learn also how all the prophets speak of Christ and his kingdom. Their words had higher meanings than they knew of. Consciously or unconsciously, but moved by the Holy Ghost, they spake of the glories of the latter day.

“Come then, and, added to thy many crowns,
Receive yet one, the crown of all the earth,
Thou who alone art worthy.”

W.F.

Psa 47:7

Christianity the faith of all nations.

Judaism was not fitted for universality. Its rites, its laws as to meats and drinks, its localization of worship, gave it the character of a national rather than a universal religion. Yet it was by Hebrew prophets that the idea of a universal religion was propounded. Taught of God, they were able to rise above what was local and exclusive, and to rejoice in foresight of the latter-day glory, when Jehovah should be “King of all the earth.” The fulfilment is in Christ, whose coming was hailed, not only as “King of the Jews,” but as the “Light of the Gentiles,” and the Saviour of the world. Christianity, not the Christianity of the Creeds or of any particular Church, but the Christianity of Christ, is the faith for all nations. The fact that the Bible is so fitted for translation into all languages; that the rites of the gospel are so simple and so adapted to all countries; that the laws as to Church government are so few, and so capable of being worked out according to the needs of different peoples, might be urged as arguments for universality. But there are other and stronger reasons. Christianity is fitted to be the faith of all nations, because of

I. ITS REPRESENTATION OF GOD. It has been truly said that “Christianity alone of religions gives a clear, self-consistent, adequate view of God. It alone discloses and promises to man a complete communion with God.” The cry of Philip, “Show us the Father,” finds in Christ a full response (Joh 14:9). “In creation God is a God above us; in the Law he is a God against us; but in the gospel, he is Immanuel, a God with us, a God like us, a God for us.”

II. ITS DOCTRINE OF SALVATION. The evil that presses upon men everywhere is sin. How can it be taken away? The answer is,” Believe on the Lord Jesus Christ.” Our character and life depend upon our beliefs. Belief in Christ not only secures pardon and reconciliation with God, but restoration of purity. In the Gospels we have not only the doctrine, but facts that authenticate the doctrine. The great conversions of St. Luke (Luk 7:48; Luk 19:9, Luk 19:10; Luk 23:43) are samples of what Christ has done and is doing (1Ti 1:15-17), and what he begins he will perfect.

III. ITS IDEAL OF HUMANITY. We have not only the Law, but the life (Mat 5:1-11; 1Pe 2:21). Christ not only gives us the ideal, but shows us how that ideal may be realized (Mat 15:24-27; Tit 2:11-13). Thus in Christ God comes down to man, and man is raised up to God. The promise is unto all, without respect of persons.

IV. ITS BOND OF BROTHERHOOD. What force, and commerce, and ecclesiasticism, and all human devices failed to do, Christ has done. He treats men simply as men, and by his Spirit binds them together as brethren. The wall of partition is broken down. The divisions formed by pride and selfishness are abolished, and all the world over “there is neither Jew nor Greek, there is neither bond nor free,” but all are one in Christ Jesus (Gal 3:28).

V. ITS CONSOLATIONS AND HOPES. Here there is comfort for every troubled heart. Christ is our Hope. To use the words of Arthur Hallam, “I see that the Bible fits into every fold of the human heart. I am a man, and I believe it to be God’s book, because it is man’s book.”

VI. ITS PROMISE OF IMMORTALITY. This is the climax. Godliness has the promise not only of the life that now is, but of that which is to come. The vision rises bright before every Christian. “Days without night; joys without sorrow; sanctity without sin; charity without stain; possession without fear; society without envying; communication of joys without lessening; and they shall dwell in a blessed country where an enemy never entered, and from which a friend never went away.” Therefore we pray with increasing fervour, “Thy kingdom come.”W.F.

HOMILIES BY C. SHORT

Psa 47:1-9

The universal sovereignty of God.

The occasion of the psalm was, according to Psa 47:3, an overthrow of many heathen peoples by the visible interposition of God, who had leagued themselves against Israel, and who, according to Psa 47:4, had set out with the purpose of expelling Israel from her land. Another interpretation is that the psalm was composed for the dedication of the temple on the return from captivity. The main thought is the universal sovereignty of God. “God is the King of all the earth.” Three thoughts are suggested.

I. GOD CONSTRAINS HIS ENEMIES TO FULFIL HIS PURPOSE. (Psa 47:3-8.)

1. The almighty wisdom and goodness of God bring good out of evil. “Maketh the wrath of man to praise him, and the remainder of wrath he restrains.”

2. This should be aground of truth and joy to the whole world. (Psa 47:6, Psa 47:7.) Evil, therefore, is not absolute and eternal, and cannot be finally victorious over him to whom “the shields of the earth belong.” This is the psalmist’s thought.

II. GOD HAS CHOSEN AND SECURED THE INHERITANCE OF HIS PEOPLE, (Psa 47:4.) The reference here is to the Holy Land. God would not allow the heathen to wrest it from them.

1. Generally, God has given us a grand destiny in Christ and heaven. Rest is our inheritance.

2. He wall secure this to all who accept his promises, and faithfully seek for it. He restored the Jews, who for a time had been disinherited, when they became penitent and forsook their idolatry. “If God be for us, who can be against us?”

III. THE GREATEST MEN, KINGS AND LEADERS, SHALL AT LENGTH YIELD THEMSELVES TO GOD. (Psa 47:9.)

1. The kings of thought shall at length bow to Christ as the highest Wisdom.

2. The kings of action will acknowledge him as the inspiration of the grandest conduct. He is the King of kings and the Lord of lords, to whom every knee shall bow.S.

Fuente: The Complete Pulpit Commentary

Psalms 47.

The nations are exhorted cheerfully to entertain the kingdom of Christ.

To the chief musician, A Psalm for the sons of Korah.

Title. lamnatseach libnei korach mizmor. This psalm, says Bishop Patrick, is thought by some to have been composed by David, when he translated the ark to mount Sion: Others think that it was composed by some of the sons of Korah, when the ark was brought from mount Sion to Solomon’s temple. The psalm, however, is supposed to have a higher sense; for, as the ark was a figure of Christ, and mount Sion of the heavens, the translation or carrying back of the ark thither may be looked upon as a figure of Christ’s ascension into the high and holy place.

Fuente: Commentary on the Holy Bible by Thomas Coke

Psalms 47

To the chief Musician, A Psalm for the sons of Korah

O clap your hands, all ye people;
Shout unto God with the voice of triumph.

2For the Lord most high is terrible;

He is a great King over all the earth.

3He shall subdue the people under us,

And the nations under our feet.

4He shall choose our inheritance for us,

The excellency of Jacob whom he loved. Selah.

5God is gone up with a shout,

The Lord with the sound of a trumpet.

6Sing praises to God, sing praises:

Sing praises unto our King, sing praises.

7For God is the King of all the earth:

Sing ye praises with understanding.

8God reigneth over the heathen:

God sitteth upon the throne of his holiness.

9The princes of the people are gathered together,

Even the people of the God of Abraham:

For the shields of the earth belong unto God:

He is greatly
exalted.

EXEGETICAL AND CRITICAL

Contents and Composition. With the glad notes of a solemn triumphal song, this Psalm celebrates a victory over foreign nations, gained by the immediate interposition of God. The possession of the promised land was thus secured, and an occasion was given to call upon all people to do homage to God, who, by this display of His power, has proved Himself to be King over all the earth. They, no less than the Israelites, are urged to praise this God, before whose majesty all the princes of the people, even the people of the God of Abraham bow in submission. The Psalm evidently had its origin in an historical event, and it embodies the Messianic idea of the extension of the Theocracy over all nations. It is not a simple expansion of the closing idea of the preceding Psalm, that God is exalted over all people, i. e. is Governor of the world. (Hupfeld). Nor is it a prediction of the universal reign of the Messiah, (Rabbins); nor of the Ascension of Christ (the Older critics). This latter view may have been derived from the typical entrance of the Ark (Claus, Stier) mentioned in 2 Samuel 6 and, as most expositors suppose, celebrated in Psalms 24. It is rather to be considered as a call to do homage to the God-king, by the people associated with Israel (Rosen). The special reference, however, is not to the subjugation and circumcision of the Idumans, under John Hyrcanus, (Ols.); nor to the entrance into the Second Temple after the return from Babylon (Ewald); nor to the smiting of the Philistines by Hezekiah, 2Ki 18:8, (Hitzig); but to the victory of Jehosaphat (2 Chronicles 20), over the combined Moabites, Ammonites, Edomites, and Arabians. (Ven., Heng., Del).

Psa 47:2-5. O clap your hands, all ye people.Clapping of hands, though sometimes an expression of malicious pleasure (Nah 3:19), is usually a sign of approval and joy. (Psa 98:8 : Is. 4:12), like the loud shouts (teruiah) of festive occasions, especially those on which homage was formally rendered Num 23:21; 2Ki 11:12; 1Sa 10:24.In Psa 47:2 Eljn may be understood as an attribute of Jehovah as in Psa 78:56, but it suits the context better here to take it as a predicate. By the excellency (or the pride) of Jacob Psa 47:4 is meant, not the temple as in Eze 24:21; nor the sin of pride as in Amo 6:8; Amo 8:7 : nor the future excellency of Israel as in Nah 2:3; but the Holy land, the glorious land of Dan 8:9, which God had chosen as a possession or inheritance (Num 3:8; Num 15:4; Isa 58:14), for the people whom he loved (here called Jacob) Mal 1:2. This sovereign choice by Almighty God (Exo 19:15; Deu 32:8), as an undoubted fact, and proof of His love is often referred to in the Psalms (e. g,Psa 33:12; Psa 65:5; Psa 135:3). Hence most modern expositors, like the older versions, understand the imperfects in Psa 47:3-4, as stating historic facts, a view which accords with Psa 47:8, and the triumphant tone of the song. The statement, however, has not a historic form, but is rather a praising generalization. The contents of Psa 47:4 come after those of Psa 47:3, probably, because the possession of the land having been in peril, was secured by Gods interposition. The older commentators (also Claus, Stier) take the imperfects in a future or optative sense, and explain Psa 47:3 as, a Messianic prophecy of the future glory of Gods people, expressed also in Psa 47:4, in the form of a wish, or as a promise that God would choose the heathen as an inheritance of this people. But as the form of expression is different in Psa 2:8, and the choosing in this connection is objectionable, Hupfeld proposes to read instead of i. e. may He enlarge for us our inheritance with the subjugated people of Canaan.

[Perowne: Psa 47:3-4. There is considerable difficulty in satisfactorily explaining these verses. They seem, at first sight, to refer to the pastto the destruction of the Canaanites and the establishment of Israel in the promised inheritance. So the LXX, Jerome, Vulg., Calvin. Luther makes the first verb future. Our Version renders both as future. Hupfeld translates both as optatives, and in the case of the first verb this seems required by the form (but see Isa 1:9).According to this view the inheritance cannot refer to the Holy Land immediately, but to the nations who are to be gathered into it.There is, however, a difficulty still, even with this explanation. The word choose is not the word we should expect. It seems awkward to say May he choose, etc., instead of May he make the nations our inheritance. Hence Hupfeld proposes to read (see above), but there is no support for such a conjecture either in Mss., or Versions. I am inclined therefore with Ewald, Heng., Bunsen to take both verbs as presents (which the previous context seems to require) either as referring to a recent act of God, or to a continued act.J. F.]

Psa 47:5-9. God is gone up with a shout. The display of Gods power on earth in special judgments and deliverances are described as a descending from His throne: so when his designs have been accomplished, He is said to return to it (Gen 17:22; Jdg 13:20; Psa 7:8; Psa 68:19). This throne high and lifted up, (Isa 6:1), is a symbol of His universal government (Isa 66:1; Psa 103:19), and as it is Gods throne, it properly takes the predicate holy, like the temple in Psa 5:8; Psa 11:4. This ascension, or going up is attended by the joyful voices of the delivered people, and the music of trumpets and cornets (Amo 2:2; Psa 98:6; 1Ch 15:28.) The celebration of this victory begun (2Ch 20:26), in the valley of Berachah (valley of Praise) shall continue without ceasing. It is designed to awaken in the Church a spiritual frame of mind by means of instructive and devotional songs (Maskil is erroneously taken as an adverb by Sept., Vulg., and some critics), and to produce the same effect on those Gentiles who having been admitted to the blessing of Abraham, have been, with the Israelites, consolidated into the one people of God.The word Princes Psa 47:9, is to be taken not in a moral but a political sense. These princes are also designated as shields, i. e. protectors (Hos 4:18; Psa 84:10). Here they are assembled to do homage in the name of their people,not however as conquered princes, not simply to take part in the triumphant festivities (De Wette, Ols.), nor simply to ratify the election of a king as in 2Sa 6:1-2, (Rosen.), but to make their joint submission to the government of God, and to confess their fellowship with His people. Neither here nor in Psa 47:2, is there any reference to the heads of the Jewish tribes as the shields of the land (Cler., Gesen). There is no need of inserting before i. e. with the people, (Hitz., Ols.); nor of the reading = with the God of Abraham (Older Versions except Chald., Syr., Kimchi, Flamin, Ewald). We may not translate to the people (Calv., and others), whether we supply or , (Geier, Rosen.), or take it as an accusative (Heng.). The safest way and most accordant with gramatical rules, is to regard it as in apposition (Symm., Jer., J. H. Mich., Stier, De Wette, Hupf.).

DOCTRINAL AND ETHICAL

1. All people are called upon humbly to adore and joyfully to praise God. God is the governor of the whole world, and of all its dominions, His omnipotent acts prove that He rules in all lands, that with a mighty hand and in a righteous way, punishes and protects, casts down and lifts up. As Gods chosen people are the special recipients of the blessings of His government, they are bound first of all to raise the sound of triumph, and to invite and instruct other nations to join in their songs of praise, and to serve the Lord.
2. Each blessing and revelation of God given to His Church is an occasion for a hymn of praise, and a grateful confession of His glory. Never can she, never dare she forget or conceal the fact that His love is the ground of her election, and the cause of her salvation. But she is especially urged to give thanks with heart, hand and voice, when God not only gives her victory over her enemies, but also protects and confirms her in the promised inheritance. For thereby God makes an actual revelation of His majesty, and shows that while graciously condescending to His people, He still governs the world, on His heavenly throne.
3. There is a distinction to be made between Gods general government of the world, and that special onethe theocracywhich He established on earth, in and through the seed of Abraham. Even in the imperfect and typical form which it assumes in Old Testament history this is described as His descending to the earth, and His ascending to heaven. This theocracy, insignificant as was its origin in Israel has a world-embracing destination. It shall gather into itself all nations, who, as one people of God shall serve and adore one and the same heavenly King; and their princes shall accomplish those purposes which God has ordained for them, viz., to be the leaders of their people to salvation, and their protectors in the service of God.

HOMILETICAL AND PRACTICAL

How should the Church express her gratitude for the triumphant ascension of the Lord?Not until the Lord has effected the design of His coming down to the earth, will He ascend again to His heavenly throne.Although God is the Lord of the whole world, yet in condescension to human wants, He allows His kingdom on earth to begin in the form of servitude. Though small and feeble in its beginning, the kingdom of God will victoriously spread itself over the whole world.The God of Abraham has His throne in heaven; yet He visits His people from thence, and rules the whole world. The praises of God should be not only loud and cheerful, but rendered in such a way also as to instruct and edify,Oh! that all men would join in the praise of God,that all princes would bind themselves to the service of God; and that all people would come together as the people of God.Nations should not forget that God has ordained rulers over them; but rulers should remember that they have a Lord in heaven, and a duty to perform on earth, and that they can discharge the latter properly, only by serving the former.The people of God may well render grateful praise to their heavenly king, for His love is the ground of their election, and His protection the pledge of their security.Luther: A prophecy concerning Christ, that He should ascend on high, and become a king of the whole world, not by means of the sword, but only through gladsome songs, and the sound of trumpets, i. e., the joyful preaching of the Gospel.

Starke: Though only a small part of mankind adores Jesus as the King of grace, He is nevertheless Lord of the universe, and will be hereafter fully revealed as such.The kingdom of this world has its pleasures, as well as the kingdom of Christ, but those of the latter are by far the noblest and most precious, since they come from God, and shall endure throughout eternity.The inheritance which God gives to His faithful ones is the glorious blessing of Jacob, or all the promises of the kingdom of grace and glory.There is no greater purpose to which man can apply his reason and wisdom, than to constant meditation, how he may live in honor before his Divine Lord.Wherever we may be we are still under the supreme rule of God.The Gospel does not abolish the order of nobility that bears shields and helmets, but those belonging to it should be all the more intent to become and remain faithful subjects of the kingdom of Christ.Great lords claim to be such, by the grace of God; for this reason, they should humble themselves under His mighty hand, should love and honor Him and His word, and should be as nursing fathers to His Church. Isa 49:23.Osiander: By meditation upon the glory of the Lord, we should indeed humbly and obediently submit to Him, and under all circumstances seek His aid.Selnecker: A thanksgiving for Christs kingdom, and its eternal spiritual blessings.Franke: The shadows of the Old Testament point to the realities of the New.Renschel: O! King of the world, grant that all the nations of the earth may be converted unto Thee, that we may render thanks to Thy name.Frisch: The designation of princes as shields of the earth, should remind rulers as well as subjects of their respective duties.Richter: (Family Bible). All nations shall finally surround Israel, as an ornament.Tholuck: The earth belongs unto the Lord, though its inhabitants have hitherto neglected to do Him homage.Guenther: Gods dominion over the whole world is presented as the ground of joy; the occasion that calls it out is the victory of Gods people over the heathen; and the result of this victory and grateful joy, is the increased certainty of their election.Diedrich: The object that awakens our deepest and eternal joy is at once the Supreme Majesty, and a consuming fire to all His obstinate foes.Taube: A call upon all people for a song of joy to Israels God, who by His victory and ascension on high has proved Himself to be King over all the earth, and over the heathen.

[Henry: Here is a needful rule. Psa 47:7. Sing ye praises with understanding. 1. Intelligently; as those that do yourselves understand why and for what reasons you praise God, and what is the meaning of the service. This is the Gospel rule (1Co 14:15). To sing with the spirit and the understanding also. It is only with the heart that we make melody unto the Lord Eph 5:19. It is not an acceptable service, if it be not a reasonable service. 2. Instructively; as those that desire to make others understand Gods glorious perfections, and to teach them to praise Him.Scott: The universal and absolute sovereignty of our holy God would be most terrible to every sinner, were it not administered by His incarnate Son from a mercy-seat; but now, it is terrible to the obstinate workers of iniquity alone.If we are the chosen people of God, and His love and grace have made us more excellent than our unbelieving neighbors, we may be sure He has chosen for us a more honorable and excellent inheritance than all the kingdoms of the world, and that He will prepare our souls for that inheritance, by every dispensation here on earth.J. F.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

In this Psalm the prophet seems to have an eye to the bringing up the ark of God to Zion. But as the ark itself was well understood by the faithful to be a type of the Messiah, surely we may conclude that the one great object of this Psalm which engaged the prophet’s mind and pen, was to point to the ascension of the Lord Jesus. And in this point of view it is a beautiful prophecy of a glorious event.

To time chief Musician. A Psalm for the sons of Korah

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Here is a call from one awakened soul to another, nay, to all the people of God, to all the church of the Gentiles also, yet to be called to rejoice in Christ’s salvation. The clapping of the hands implies perhaps not merely an outward token of inward delight; but it means let every demonstration be given, both by soul and body, of what a glorious cause for holy triumph there is in the consciousness of our risen, ascended, and triumphant Saviour.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

PSALMS

XI

AN INTRODUCTION TO THE BOOK OF PSALMS

According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:

1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.

2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.

3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.

4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.

5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.

6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.

7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.

At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.

The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.

The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.

They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”

The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:

1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.

2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.

3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .

In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.

It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.

There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.

The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.

The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.

The book divisions of the Psalter are five books, as follows:

Book I, Psalms 1-41 (41 chapters)

Book II, Psalms 42-72 (31 chapters)

Book III, Psalms 73-89 (17 chapters)

Book IV, Psalms 90-106 (17 chapters)

Book V, Psalms 107-150 (44 chapters)

They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.

There were smaller collections before the final one, as follows:

Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.

Certain principles determined the arrangement of the several psalms in the present collection:

1. David is honored with first place, Book I and II, including Psalms 1-72.

2. They are grouped according to the use of the name of God:

(1) Psalms 1-41 are Jehovah psalms;

(2) Psalms 42-83 are Elohim-psalms;

(3) Psalms 84-150 are Jehovah psalms.

3. Book IV is introduced by the psalm of Moses, which is the first psalm written.

4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.

5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.

All the psalms have titles but thirty-three, as follows:

In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).

In Book II, Psa 43 ; Psa 71 , (2 are without titles).

In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).

In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).

The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .

QUESTIONS

1. What books are commended on the Psalms?

2. What is a psalm?

3. What is the Psalter?

4. What is the range of time in composition?

5. When and by whom was the collection in its present form arranged?

6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?

7. What is the Hebrew title of the Psalms?

8. Find the title of the first two books from the books themselves.

9. What is the title of the whole collection of psalms in the Septuagint?

10. What is the title in the Alexandrian Codex?

11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?

12. How many psalms in our collection?

13. How many psalms in the Septuagint?

14. What about the extra one in the Septuagint?

15. What is the subject of this extra psalm?

16. How does it compare with the Canonical Psalms?

17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?

18. What is the arrangement in the Vulgate?

19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?

20. What are the book divisions of the Psalter and how are these divisions marked?

21. Were there smaller collections before the final one? If so, what were they?

22. What principles determined the arrangement of the several psalms in the present collection?

23. In what conclusion may we rest concerning this arrangement?

24. How many of the psalms have no titles?

25. What does the Talmud call these psalms that have no titles?

26. How do later Jews supply these titles?

27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?

XII

AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)

The following is a list of the items of information gathered from the titles of the psalms:

1. The author: “A Psalm of David” (Psa 37 ).

2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).

3. The nature, or character, of the poem:

(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).

(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).

4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).

5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).

6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).

7. The kind of musical instrument:

(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).

(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).

(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).

8. A special choir:

(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).

(2) Alamoth, female choir (Psa 46 ).

(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).

9. The keynote, or tune:

(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).

(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).

(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).

(5) Leannoth, the name of a tune (Psa 88 ).

(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.

(7) Shiggaion, a song or a hymn.

(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.

10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).

11. The destination, as “Song of Ascents” (Psalms 120-134)

12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).

The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.

The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.

David is the author of more than half the entire collection, the arrangement of which is as follows:

1. Seventy-three are ascribed to him in the superscriptions.

2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.

3. Some of the Korahite Psalms are manifestly Davidic.

4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.

5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.

As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:

1. This theory has no historical support whatever, and therefore is not to be accepted at all.

2. It has no support in tradition, which weakens the contention of the critics greatly.

3. It has no support from finding any one with the necessary experience for their basis.

4. They can give no reasonable account as to how the titles ever got there.

5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.

6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.

The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.

Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.

Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:

I. By books

1. Psalms 1-41 (41)

2. Psalms 42-72 (31)

3. Psalms 73-89 (17)

4. Psalms 90-106 (17)

5. Psalms 107-150 (44)

II. According to date and authorship

1. The psalm of Moses (Psa 90 )

2. Psalms of David:

(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).

(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).

(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).

3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).

4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).

5. The psalms of Solomon (Psa 72 ; Psa 127 ).

6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )

7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )

8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)

III. By groups

1. The Jehovistic and Elohistic Psalms:

(1) Psalms 1-41 are Jehovistic;

(2) Psalms 42-83 are Elohistic Psalms;

(3) Psalms 84-150 are Jehovistic.

2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )

3. The Pilgrim Psalms (Psalms 120-134)

4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”

IV. Doctrines of the Psalms

1. The throne of grace and how to approach it by sacrifice, prayer, and praise.

2. The covenant, the basis of worship.

3. The paradoxical assertions of both innocence & guilt.

4. The pardon of sin and justification.

5. The Messiah.

6. The future life, pro and con.

7. The imprecations.

8. Other doctrines.

V. The New Testament use of the Psalms

1. Direct references and quotations in the New Testament.

2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.

We may classify the Davidic Psalms according to these experiences following the order of time, thus:

1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )

2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )

3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )

4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )

5. His first great sin (Psa 51 ; Psa 32 )

6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )

7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )

8. The great promise made to him in 2Sa 7 (Psa 2 )

9. Feelings of old age (Psa 37 )

The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.

There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.

It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.

The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.

Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:

1. The age of David furnished promising soil for the growth of poetry.

2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.

3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.

The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.

QUESTIONS

1. Give a list of the items of information gathered from the titles of the psalms.

2. What is the longest title to any of the psalms and what the items of this title?

3. What parts of these superscriptions most concern us now?

4. What is the historic value, or trustworthiness of these titles?

5. State the argument showing David’s relation to the psalms.

6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?

7. What the obvious aim of this criticism and the necessary result, if it be just?

8. What other authors are named in the titles?

9. Were all the psalms ascribed to Asaph composed by one person?

10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.

11. What experiences of David’s life made very deep impressions on his heart?

12. Classify the Davidic Psalms according to these experiences following the order of time.

13. What the great doctrines of the psalms?

14. What analogy between the Pentateuch and the Psalms?

15. What historic controversies concerning the singing of psalms?

16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?

17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.

18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?

19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?

20. What can you say of the allusions to the psalms in the New Testament?

XVII

THE MESSIAH IN THE PSALMS

A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.

Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.

The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:

1. What the book of the Psalms teaches concerning the Messiah.

2. That the New Testament shall authoritatively specify and expound this teaching.

3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.

In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).

This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.

It would be a fine thing to make out two lists, as follows:

1. All of the 150 psalms in order from which the New Testament quotes with messianic application.

2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.

We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.

1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.

The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.

The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”

In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).

But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .

Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.

2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:

(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).

(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .

(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”

(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).

What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!

3. The wondrous person of the Messiah in his dual nature, divine and human.

(1) His divinity,

(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;

(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .

(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .

(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .

(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .

(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.

(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .

4. His offices.

(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).

(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).

(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).

(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).

5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:

(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .

(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.

(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .

(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:

Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).

And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).

And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).

Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).

These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).

(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).

(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).

(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).

(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).

The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).

The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).

The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).

His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).

His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).

Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).

With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).

We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.

QUESTIONS

1. What is a good text for this chapter?

2. What is the threefold division of the Old Testament as cited by our Lord?

3. What is the last division called and why?

4. What is the object of the discussion in this chapter?

5. To what three things is the purpose limited?

6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?

7. What is the author’s conviction relative to the Scriptures?

8. What is the New Testament testimony on the question of inspiration?

9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?

10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?

11. Give the substance of Paul’s discussion of man’s sinfulness.

12. What is the teaching of Jesus on this point?

13. What is the teaching relative to sacrifices?

14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?

15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.

16. What are the offices of the Messiah according to psalms? Discuss each.

17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.

18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

XV

PSALM AFTER DAVID PRIOR TO THE BABYLONIAN EXILE

The superscriptions ascribed to Asaph twelve palms (Psa 50 ; 73-83) Asaph, Heman, and Jeduthun presided over the Levitical singers in the time of David. Their sons also directed the various bands of musicians (1Ch 25 ). It seems that the family of Asaph for many generations continued to preside over the service of song (Cf. Ezr 3:10 ).

The theme of Psa 50 is “Obedience is better than sacrifice,” or the language of Samuel to Saul when he had committed the awful sin in respect to the Amalekites. This teaching is paralleled in many Old Testament scriptures, for instance, Psa 51:16-17 . For thou delightest not in sacrifice; else would I give it: Thou hast no pleasure in burnt offering. The sacrifices of God are a broken spirit: A broken and a contrite heart, O God, thou wilt not despise.

The problem of Psa 73 is the problem of why the wicked prosper (Psa 73:1-14 ), and its solution is found in the attitude of God toward the wicked (Psa 73:15-28 ). [For a fine exposition of the other psalms of this section see Kirkpatrick or Maclaren on the Psalms.]

The psalms attributed to the sons of Korah are Psa 42 ; Psa 44 ; Psa 45 ; Psa 47 ; Psa 48 ; Psa 49 ; Psa 84 ; Psa 85 ; Psa 87 . The evidence that Psalms 42-43 were one poem is internal. There are three stanzas, each closing with a refrain. The similarity of structure and thought indicates that they were formerly one psalm. A parallel to these two psalms we find in the escape of Christian from the Castle of Giant Despair in Pilgrim’s Progress .

Only two psalms were ascribed to Solomon, viz: Psa 72 and 127. However, the author believes that there is good reason to attribute Psa 72 to David. If he wrote it, then only one was written by Solomon.

The theme of Psa 72 is the reign of the righteous king, and the outline according to DeWitt, which shows the kingdom as desired and foretold, is as follows: (1) righteous (Psa 72:1-4 ) ; (2) perpetual (Psa 72:5-7 ); (3) universal (Psa 72:8-11 ); (4) benign (Psa 72:12-14 ); (5) prosperous (Psa 72:15-17 ).

Psa 127 was written when Solomon built the Temple. It is the central psalm of the psalms of the Ascents, which refer to the Temple. It seems fitting that this psalm should occupy the central position in the group, because of the occasion which inspired it and its relation to the other psalms of the group. A brief interpretation of it is as follows: The house here means household. It is a brief lyric, setting forth the lessons of faith and trust. This together with Psa 128 is justly called “A Song of Home.” Once in speaking to Baylor Female College I used this psalm, illustrating the function of a school as a parent sending forth her children into the world as mighty arrows. Again I used this psalm in one of my addresses in our own Seminary in which I made the household to refer to the Seminary sending forth the preachers as her children.

The psalms assigned to the era of Hezekiah and Isaiah are Psa 46 ; Psa 47 ; Psa 48 . The historical setting is found in the history of the reign of Hezekiel. Their application to Judah at this time is found in the historical connection, in which we have God’s great deliverances from the foreign powers, especially the deliverance from Sennacherib. We find in poetry a description of the destruction and desolation of Jerusalem in the Lamentations of Jeremiah and in Psa 74 ; Psa 79 .

The radical critics ascribe Psa 74 ; Psa 79 to the Maccabean period, and their argument is based upon the use of the word “synagogues,” in Psa 74:8 . The answer to their contention is found in the marginal rendering which gives “places of assembly” instead of “synagogues.” The word “synagogue” is a Greek word translated from the Hebrew, which has several meanings, and in this place means the “place of assembly” where God met his people.

The silence of the exile period is shown in Psa 137 , in which they respond that they cannot sing a song of Zion in a strange land. Their brightening of hope is seen in Psa 102 . In this we have the brightening of their hope on the eve of their return. In Psa 85:10 we have a great text:

Mercy and truth are met together;

Righteousness and peace have kissed each other.

The truth here is God’s law demanding justice; mercy is God’s grace meeting justice. This was gloriously fulfilled in Christ on the cross. He met the demands of the law and offers mercy and grace to all who accept them on the terms of repentance and faith.

Three characteristics of Psa 119 are, first, it is an alphabetical psalm; second, it is the longest chapter in the Bible, and third, it is an expansion of the latter part of Psa 19 . Psalms 146-150 were used for worship in the second temple. The expressions of innocence in the psalms do not refer to original sin, but to a course of conduct in contrast with wicked lives. The psalmists do not claim absolute, but relative sinlessness.

The imprecations in the psalms are real prayers, and are directed against real men who were enemies of David and the Jewish nation, but they are not expressions of personal resentment. They are vigorous expressions of righteous indignation against incorrigible enemies of God and his people and are to be interpreted in the light of progressive revelation. The New Testament contains many exultant expressions of the overthrow of the wicked. (Cf. 1Co 16:22 ; 2Ti 4:14 ; Gal 5:12 ; Rev 16:5-6 ; Rev 18:20 .) These imprecations do not teach that we, even in the worst circumstances, should bear personal malice, nor take vengeance on the enemies of righteousness, but that we should live so close to God that we may acquiesce in the destruction of the wicked and leave the matter of vengeance in the hands of a just God, to whom vengeance belongs (Rom 12:19-21 ).

The clearest teachings on the future life as found in the psalms, both pro and con, are found in these passages, as follows: Psa 16:10-11 ; Psa 17:15 ; Psa 23:6 ; Psa 49:15 ; Psa 73:23-26 . The passages that are construed to the contrary are found in Psa 6:5 ; Psa 30:9 ; Psa 39:13 ; Psa 88:10-12 ; Psa 115:17 . The student will compare these passages and note carefully their teachings. The first group speaks of the triumph over Sheol (the resurrection) ; about awaking in the likeness of God; about dwelling in the house of the Lord forever; about redemption from the power of Sheol; and God’s guiding counsel and final reception into glory, all of which is very clear and unmistakable teaching as to the future life.

The second group speaks of DO remembrance in death; about no profit to the one when he goes down to the pit; of going hence and being no more; about the dead not being able to praise God and about the grave as being the land of forgetfulness ; and about the dead not praising Jehovah, all of which are spoken from the standpoint of the grave and temporal death.

There is positively no contradiction nor discrepancy in the teaching of these scriptures. One group takes the spirit of man as the viewpoint and teaches the continuity of life, the immortality of the soul; the other group takes the physical being of man as the viewpoint and teaches the dissolution of the body and its absolute unconsciousness in the grave.

QUESTIONS

1. How many and what psalms were ascribed to Asaph?

2. Who presided over the Levitical singers in the time of David?

3. What is the theme of Psa 50 , and where do we find the same teaching in the Old Testament?

4. What is the problem of Psa 73 , and what its solution?

5. What psalms are attributed to the sons of Korah?

6. What is the evidence that Psalms 42-43 were one poem and what the characteristic of these two taken together?

7. What parallel to these two psalms do we find in modern literature?

8. What psalms were ascribed to Solomon?

9. What is the theme of Psa 72 ?

10. What is the outline according to DeWitt, which shows the kingdom as desired and foretold?

11. When was Psa 127 written and what the application as a part of the Pilgrim group?

12. Give a brief interpretation of it and the uses made of it by the author on two different occasions.

13. What psalms are assigned to the era of Hezekiah and Isaiah, and what their historical setting?

14. What is their application to Judah at this time?

15. Where may we find in poetry a description of the destruction and desolation of Jerusalem?

16. To what period do radical critics ascribe Psalms 74-79; what is their argument, and what is your answer?

17. Which psalm shows the silence of the exile period and why?

18. Which one shows their brightening of hope?

19. Explain Psa 85:10 .

20. Give three characteristics of Psa 119 .

21. What use was made of Psalms 146-150?

22. Explain the expression of innocence in the psalms in harmony with their teaching of sin.

23. Explain the imprecations in the psalms and show their harmony with New Testament teachings.

24. Cite the clearest teachings on the future life as found in the psalms, both pro and con.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Psa 47:1 To the chief Musician, A Psalm for the sons of Korah. O clap your hands, all ye people; shout unto God with the voice of triumph.

A Psalm for the sons of Korah ] Carmen triumphale, saith Mollerus; a panegyrical oration, saith Beza, written by David when topful of most ardent zeal, and sung by the Korites in that stately solemnity, whereat he brought at length the Lord’s holy ark into the city of David; which gallant history is lively set forth, 2Sa 6:1-23 1Ch 15:1-29 And the use that David doth here make of it, viz. concerning Christ’s kingdom, and the benefits thereby, concerneth us as much, or rather more than that ancient people. The Rabbis with one consent say, that this psalm is to be understood De diebus Christi, of the days of the Messiah, who was prefigured by the ark, and should be the joy of all nations.

Ver. 1. O clap your hands, all ye people ] As they used to do at their king’s coronation, 2Ki 11:12 , show your joy for and interest in Christ your King, by manifesting your righteousness, and peace, and joy in the Holy Ghost. Other joys are mixed and dearly bought, but this is sincere and gratuitous, as the prophet Isaiah setteth forth elegantly, Psa 9:3 ; Psa 9:5-7 .

Shout unto God, with the voice of triumph ] Heb. of shrilling. God’s praises are to be celebrated with all manner of cheerfulness; and we are to be vexed at the vile dulness of our hearts, that are no more affected and enlarged hereunto; seeing all causes of joy are found eminently in God, and he is so well worthy to be praised, Psa 18:3 . Jews and Gentiles are here jointly called upon joyfully to praise their Redeemer.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

This again is “To the chief musician, for the sons of Korah, a psalm.” Here there is more: a call to all the peoples who seek association to join in their triumph and joy, but in the deep sense that it is God Who has rights and glory on the earth; and therefore all is of grace to those whom He loved, and for whom He chose their inheritance. It is the millennial day which faith sees and sings.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Psa 47:1-4

1O clap your hands, all peoples;

Shout to God with the voice of joy.

2For the Lord Most High is to be feared,

A great King over all the earth.

3He subdues peoples under us

And nations under our feet.

4He chooses our inheritance for us,

The glory of Jacob whom He loves. Selah.

Psa 47:1-2 Notice the names for Deity.

1. God Elohim, Psa 47:1; Psa 47:5-6; Psa 47:8 (twice), 9

2. Lord YHWH, Psa 47:2

3. Most High Elyon, Psa 47:2 (common name for high god in ANE, cf. Gen 14:18-20; Gen 14:22; Num 24:16; Deu 32:8)

4. King Psa 47:2; Psa 47:6-7 (reigns, cf. Zec 14:9; Mal 1:14)

5. God of Abraham Psa 47:9 (i.e., singular form of Elohim, cf. Deu 32:15; Deu 32:17; Psa 18:22)

Poetry often uses multiple names for Israel’s Deity. Often it took titles and descriptions from other cultures and applied them to Israel’s God. The second book of Psalms used Elohim predominately. See Special Topic: Names for Deity.

Psa 47:1 This Psalm begins with two imperatives admonishing the earth (i.e., all peoples) to loudly rejoice.

1. clap your hands BDB 1075, KB 1785, Qal imperative

2. shout to God BDB 929, KB 1206, Hiphil imperative

a. war cry Num 10:9; Jos 6:20; Isa 42:13; 2Ch 13:15

b. assembly Num 10:7

c. victory Jer 50:15; Zep 3:14

d. affirmation 1Sa 10:24; Psa 47:1; Psa 66:1; Psa 81:1; Psa 95:1-2; Psa 98:4; Psa 100:1; Zec 9:9

e. religious joy 1Sa 4:5; Ezr 3:11; Ezr 3:13

f. distress Isa 15:4; Mic 4:9

Psa 47:2 feared This verb (BDB 431, KB 432, Niphal participle, see Special Topic: Fear [OT]) denotes

1. the wilderness that Israel passed through in the exodus, cf. Deu 1:19; Deu 8:15

2. causing astonishment Psa 47:2; Psa 68:35; Psa 76:8

3. inspiring reverence Deu 7:21; Deu 10:17; Neh 1:5; Neh 9:32; Dan 9:4

Numbers 2, 3 are very similar in meaning. He is the holy One, the only One and we are sinful creatures! But He has chosen to fellowship with us!

over all the earth There seems to be a recurrent worldwide emphasis in Psalms 45-50 (cf. Psa 47:1; Psa 47:7-9; Psa 45:16; Psa 46:10; Psa 47:2; Psa 48:2; Psa 48:10; Psa 49:1; Psa 50:1; Psa 50:4; Psa 50:12). This theme may be why these Psalms are placed together. See also Psalms 96-99.

The earth is the Lord’s (cf. Exo 9:29; Exo 19:5). He is the creator, sustainer (i.e., Elohim, Genesis 1), savior, and covenant God (i.e., YHWH, Gen 2:4). There is no other (see SPECIAL TOPIC: MONOTHEISM )!

Psa 47:3-4 These verses emphasize the choice of Israel as YHWH’s special covenant people (cf. Gen 12:1-3; Exo 19:5-6). Israel was meant to be a light to the nations, but she failed (cf. Eze 36:22-23; see Special Topic: YHWH’s Eternal Redemptive Plan ).

Israel’s military victories were YHWH’s victories (i.e., holy war).

Psa 47:4 inheritance In the division of the Promised Land (i.e., Joshua 12-19) the Levites were not given land (i.e., but 48 cities, cf. Joshua 20-21). It was said, YHWH was their inheritance. This wonderful promise was extended as a promise to all Israel and in 1Pe 1:4 to all believers!

It is also possible to see this as referring to Canaan (i.e., the Promised Land, Gen 12:7; Gen 15:12-21; Gen 17:8; Exo 3:8; Deu 1:8). It seems that inheritance and glory (BDB 144) of Jacob are parallel. My reluctance to affirm this is the universal emphasis of the Psalm. The earth, not just Canaan, is the Lord’s!

whom He loves In the OT, Israel has a central place, but in the NT the gospel of Jesus Christ has a central place (cf. Joh 3:16; Joh 4:42; 1Ti 2:4; 1Ti 4:10; 1Jn 2:1-2; 1Jn 4:14). Christians must view/interpret the OT through the eyes of the NT, not vice versa!

Selah See note at Psa 3:2 and Introduction to Psalms, VII.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Title. A Psalm. Hebrew. mizmor. See App-65. Referring to the time of Hezekiah. One of three Psalms (46, 47, 48) in praise of Zion, delivered from Sennacherib’s siege.

for the sons of Korah. The fourth of nine so ascribed. See note on 42, and App-65.

people = peoples.

God. Hebrew. Elohim. App-4.

Fuente: Companion Bible Notes, Appendices and Graphics

Psa 47:1-9 is a psalm for the New Year. This psalm is read seven times before the blowing of the trumpet to announce the holy day, the beginning of the Jewish New Year.

O clap your hands, all ye people; shout unto God with the voice of triumph. For the LORD most high is awesome; he is a great King over all the earth. He shall subdue the people under us, and the nations under our feet. He shall choose our inheritance for us, the excellency of Jacob whom he loved. God is gone up with a shout, the LORD with the sound of the trumpet. Sing praises to God, sing praises; sing praises unto our God, sing praises. For God is the King of all the earth: sing ye praises with understanding. God reigneth over the heathen: God sitteth upon the throne of his holiness. 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: and he is greatly exalted ( Psa 47:1-9 ).

This, again, is looking into the glorious New Age. The Jews looked at it as their New Year. But it is a psalm really by which we will usher in the New Age. The age in which Jesus establishes His kingdom and reigns over the earth. It is going to be a whole New Age. And so, it is significant that they would use it for a new year, because always in a new year there is a hope of things better, a new day dawning, and so forth. A new year dawning, new opportunities. But this is a New Age, the Kingdom Age that is dawning. And this is the psalm that will usher in the glorious Kingdom Age, as we clap our hands and shout unto God with a voice of triumph, because He has now established His kingdom over all of the earth and we are there with Him. He is the King over the earth, sing praises. “

Fuente: Through the Bible Commentary

Psa 47:1-9. O clap your hands, all ye people; shout unto God with the voice of triumph. For the LORD most high is terrible; he is a great king over all the earth. He shall subdue the people under us, and the nations under our feet. He shall choose our inheritance for us, the excellency of Jacob whom he loved. Selah. God is gone up with a shout, the LORD with the sound of a trumpet. Sing praises to God, sing praises: sing praises unto our King, sing praises. For God is the King of all the earth: sing ye praises with understanding. God reigneth over the heathen: God sitteth upon the throne of his holiness. 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.

The delivered people give God all the glory. He reigneth, and he it is who subdues the people. Let him be exalted in the congregations of the people and praised in the assembly of the elders now and evermore!

This exposition consisted of readings from 2 Chronicles 20.; and Psalms 47.

Fuente: Spurgeon’s Verse Expositions of the Bible

Psa 47:1-4

GOD THE KING OF THE EARTH

THE ASCENSION OF CHRIST

There are three different interpretations for this chapter, listed by Baigent as, (1) “The celebration song of a recent historical victory, (2) a hymn anticipating the future establishment of the kingdom of God, and (3) a cultic enthronement hymn.

The third so-called “interpretation” we reject altogether as being merely a recent device artificially contrived by critics as a means of excluding any reference here to the Messiah. We do not believe there ever was any such “cultic practice” among the Hebrew people, the whole conception of such a thing being founded merely in men’s imagination. Kyle Yates, one of the translators of the RSV, is as knowledgeable as anyone in this generation; and he flatly declared that, “There is no direct evidence that such a festival took place in pre-Exilic days. The same scholar added that, “In its prophetic aspect, this Psalm finds its fulfilment in the future reign of Christ on earth.

We accept Yates’ statement here as correct, being wrong only in his identifying the reign of Christ as synonymous with the so-called Millennial reign of Christ following the present dispensation. The current dispensation of the Grace of God is the Millennium.

The so-called “cultic” interpretation is based upon the pagan notion that human nations could “enthrone God” by some ritualistic performance, involving all kinds of pretensions regarding the `magical’ power of such ceremonies. As Rhodes said, “In no sense (in this Psalm) is God thought to be enthroned by man through magic ritual.” Despite this, Interpreters Bible actually entitled this psalm as, “A Psalm of Yahweh’s Enthronement. There never was, even in Babylon, a more pagan notion than this.

For centuries, this Psalm has been sung by the Jews, “In the synagogues on the Feast of Trumpets, the Jewish New Year.

The only organization of the psalm which we find is indicated by the word “Selah,” which divides the first four verses from the last five. These two divisions, (1) extol the deliverance of Israel from Sennacherib, and (2) prophecy (a) the ascension of Christ, (b) the kingdom of God, (c) and the inclusion of the Gentiles, along with the Jews, in the kingdom of Christ.

Yes, we accept the theory that this psalm was written to commemorate the special delivery of God’s people from Sennacherib in 701 B.C. See introduction to the previous chapter. No other deliverance in Jewish history has a better claim of providing the occasion.

PRAISE OF GOD FOR HIS DELIVERANCE

Psa 47:1-4

“Oh clap your hands, all ye peoples;

Shout unto God with the voice of triumph. For Jehovah Most High is terrible;

He is a great king over all the earth.

He subdueth peoples under us,

And nations under our feet.

He chooseth our inheritance for us,

The glory of Jacob whom he loved.

(Selah)”

“Jehovah Most High” (Psa 47:2). It is true that some ancient pagan god is said to have claimed this title; but in the Holy Scriptures, it never refers to a pagan deity, but always to Jehovah Most High, as here.

“Is terrible” (Psa 47:2). “This word has a misleading connotation in our day. It does not mean anything repulsive, but something most marvelous and attractive, calling forth our richest praises. `Awe-inspiring’ is what is meant.

“He is a great king over all the earth” (Psa 47:2). No event in the history of Israel any more demonstrated this truth than the unqualified destruction of the army of Sennacherib. This truth is one that gets overlooked today; but the hand of God continually moves in human history. He rules in the kingdom of men, exalting whom he will (Dan 4:25). God has even determined the appointed seasons of nations and “the boundaries of their dwelling places” (Act 17:26). Men may not like this, or accept it as a fact; but it is true anyway. It was the Providence of God alone, for example, that gave Babylon the victory over Assyria. An unexpected flood made the difference, just as an untimely rain ruined Napoleon at Waterloo.

“He subdueth peoples under us… under our feet” (Psa 47:3). The Jewish attitude toward the Gentiles surfaces in this, namely, their desire to control and rule over them; but the Holy Spirit overruled this error on their part to prophesy the conversion of the Gentiles and their reception into God’s kingdom upon full parity with the Jews, in the very next paragraph.

“He chooseth our inheritance for us” (Psa 47:4). This, of course, was the land of Canaan which God gave to the posterity of Abraham as their inheritance. Although this psalm makes no mention of any conditions, there were nevertheless stern and binding conditions laid down by God Himself, indicating that their “inheritance” would be taken away from them, that they would be removed from it, and scattered all over the world, unless they remained faithful to God. Anyone doubting that should read the last two or three chapters of Deuteronomy.

“The glory of Jacob whom he loved” (Psa 47:4). Another rendition of `glory’ here is `pride’; but either way it is a reference to Canaan the possession of Israel.

E.M. Zerr:

Psa 47:1. Clapping the hands was a physical expression of what was in the mind. God had shown his power over the enemy and the people had reason to rejoice.

Psa 47:2. Terrible means to be dreaded by the enemy and reverenced by the people of God.

Psa 47:3. God will use his own people as instruments to bring the nations of the world under defeat because of their wickedness.

Psa 47:4. Jacob was the father of the 12 tribes of Israel and hence the name is often used to signify the nation as a whole. God willed that his people should have the good things of the world, to make a proper use thereof. That is why it was said that he chose the inheritance for them.

Fuente: Old and New Testaments Restoration Commentary

This is a song of the sovereignty of God. In the Hebrew ceremonial it was pre-eminently the song of the New Year, being repeated seven times ere the sounding of the trumpets which announce the feast.

It opens with an appeal to the peoples to unite in His adoration as the one supreme Ruler. The singer has a true sense of the real mission of the chosen as the appointed rulers of the peoples. Their song is called for, and therefore it is plain that their subjugation is looked on as beneficent to them as well as to Israel. The appeal is renewed to praise the uplifted and enthroned King. A prophetic vision of the ultimate recognition of the Throne of God concludes the psalm.

It has a wide outlook. Not the one nation only, but a11 the princes are seen submissive to His rule and so become the people of the God of Abraham. This is the true note of rejoicing. Not merely is the safety of the one city the cause of gladness, but the gathering together under the one all-beneficent reign of God of all the peoples. This is rejoicing in hope of the glory of God, far more spacious and perfect than any satisfaction in personal deliverance or safety. If our joy is to be all it ought to be, we must have this largest outlook on the purposes of God.

Fuente: An Exposition on the Whole Bible

King over All the Earth

Psa 47:1-9

This psalm may have been sung in the valley of Berachah, where Jehoshaphat celebrated his victory over the Moabites. See 2Ch 20:1-37. When some great deliverance has been granted, we should break out in blessing and praise. Notice Psa 47:3-4! They are rightly placed side by side; because God will not subdue our enemies under us, unless we have allowed Him to choose our life-plan. Live on that plan and you are unconquerable.

In the second division, Psa 47:5-9, Jehovah is depicted as returning from the war to his dwelling-place in the height of Zion. This seems to anticipate the Ascension, when Jesus became the enthroned King of men. They fail to recognize Him now, but some day the princes of the people shall be gathered together, and the kingdoms of the world shall have become the one kingdom of the Christ, Rev 15:4. The shields of the earth, Psa 47:9, are its princes and leaders. See Hos 4:18, r.v., margin. The kings of wealth, science, art, literature, and power will one day bring their glory and honor into the gates of the New Jerusalem, Rev 1:5; Rev 21:24.

Fuente: F.B. Meyer’s Through the Bible Commentary

Psa 47:4

There is ineffable music in these words, but it is late in life before we are able to hear it so as to understand it; it is late in life before we are able to turn these words into a hymn and to sing it for ourselves: “He shall choose our inheritance for us.” It is easy to see and sing in the light and in the day; it is easy to read the score of life’s melodies when they are all lyric and rhythmic; but when the great discords rush in and disturb the melody, it is more difficult to sing in the faith that they will constitute its great harmony by-and-bye: that is the frame in which to say, “He shall choose our inheritance for us.”

I. The joy of life is to feel the assurance that in any case it is not a scheme of fatalism, a mere reign of law. “He shall choose our inheritance for us;” it is not fate; it is not destiny. The universe is governed, not by infinite chance, but by infinite choice.

II. There is a proof of this; there is a correspondence-the Divine choice proves itself by Divine love. “The excellency of Jacob whom He loved.” We are the illustrations of the Father’s will, we are the excellency of Jacob whom He loved, and so God is justified daily by the verification of human experience.

III. Take then the Divine consolation in the text: “He shall choose our inheritance for us.” The soul respires amidst such serene and invigorating airs; this is the staple truth, the vertebral column, of the book of God. God is the portion, the inheritance, of His people. Let us live in this great faith, in the great and infinite reservations of God.

E. Paxton Hood, Christian World Pulpit, vol. xxiii., p. 349.

References: Psa 47:4.-Spurgeon, Sermons, vol. i., No. 33; Ibid., Evening by Evening, p. 318; Congregationalist, vol. vii., p. 472.

Psa 47:7

I. The characteristic of united rather than of personal expression of feeling belongs to the earliest hymns introduced into the Christian Church. And in our own devotions it is very important for us to remember the truth embodied in that custom. We are not isolated Christians; we are members of a Christian Church.

II. The great function of hymns in public worship is to bring before our hearts as well as our memories, in an attractive and moving form, the great facts of our holy faith, and also to help us to apply these great facts and doctrines to our own particular wants.

III. Hymns teach a lesson as to the unity of believers. They belong, not to one century or another, not to one Church, or one sect, or one class, or one part alone of the kingdom; but from every section of our fellow-Christians have been found gifted servants of God pouring forth their adoration, their penitence, or their trust in language which is not of a party, but simply Christian.

H. M. Butler, Harrow School Sermons, 2nd series, p. 142.

Reference: Psa 47:7.-W. G. Horder, Christian World Pulpit, vol. xxvi., p. 309.

Fuente: The Sermon Bible

Psalm 47

He is King Over All the Earth

1. In the midst of His people (Psa 47:1-5)

2. The praise of His delivered people (Psa 47:6-9)

And now we see prophetically how the redeemed people clap their hands and shout unto God with the voice of triumph, for Messiah is King and then they sing praises unto the King, for He is King over all the earth and highly exalted. Every knee must bow and every tongue confess.

Fuente: Gaebelein’s Annotated Bible (Commentary)

for: or, of, Psa 46:1, *title

clap: Psa 98:4, 2Ki 11:12, Isa 55:12

shout: Psa 47:5, Psa 98:4, 1Sa 10:24, 2Sa 6:15, 2Ch 13:15, Ezr 3:11-13, Jer 31:7, Zep 3:14, Zec 4:7, Zec 9:9, Luk 19:37-40, Rev 19:1, Rev 19:2

Reciprocal: Exo 32:17 – they shouted Num 26:11 – General 1Ch 15:28 – with shouting Psa 5:11 – shout Psa 27:6 – joy Psa 42:1 – the sons Psa 62:8 – Trust Psa 66:8 – make Psa 98:8 – Let the floods Psa 100:1 – Make Psa 132:9 – shout Zec 2:10 – and rejoice 1Th 4:16 – with a

Fuente: The Treasury of Scripture Knowledge

“The peoples of the God of Abraham.”

To the chief musician: a psalm of the sons of Korah.

“The peoples of the God of Abraham” give us; I believe; the character of the forty-seventh psalm, which is a suited fifth psalm thus; as showing the peoples in connection with God. These are; of course, more than simply the nation of Israel; who naturally occupy the foreground of the picture. Their pre-eminence is strongly insisted on in the first part; but the second shows the praise that their praise awakens in the hearts of the people around made ready by divine grace. The promise is thus made good to Abraham; and he by his faith becomes the “father of many nations.” It is not; as in the last psalm, simply that power humbles and subdues; so that men are forced to submit. While that will be true as to many; here is another and a sweeter compulsion. Divine love works and has its way; and God sits upon a throne in this way for which Christ has wrought, and which is the fruit of His work.

1. These “peoples;” then; are exhorted at the beginning (in an anticipative way, characteristic of the beginnings of psalms, as we have seen) to clap their hands and shout unto God with a voice of triumph: for Jehovah, now manifestly the Supreme; is to be feared -with no slavish fear, as the words preceding show: He is a great King over all the earth.

Israel it is whose voice is heard here; and in Israel it is that He has manifested His power, -yea, His grace and truth: for He has come in in fulfillment of many promises, and had mercy upon those of old His people. “He subdueth the peoples under us; and the nations under our feet. He chooseth [also] our inheritance for us, the excellency of Jacob, whom He loved.” Jacob is the suited name all through here; failing, crippled Jacob, saved then not for his own “excellency”, though his inheritance be excellent or exalted -better than any other upon earth.

It is accomplished; the work is done: He who came down to the visitation of the earth, has gone up again to His throne over all: He “is gone up with a shout: Jehovah with trumpet-sound.” It is the sound of recall from the battlefield, because the victory is won. The first part of the psalm is therefore here complete.

2. But this only leaves room for a new movement which now begins. The newly-restored nation bursts out with exultant praises, to which one excites another: “Psalm unto God, psalm! psalm to our King, psalm! For God is King of all the earth: psalm ye an instruction.” The last word is one that we were considering in the thirty-second psalm -“a maskil” and we have seen that there are a number of these maskil psalms, but for instruction, it would appear, in Israel itself, before the time of their deliverance is reached. The psalm now urged would seem, on the other hand, in accordance with the character of what is here, an instruction of the nations. It is not a strange thought in Scripture: “teaching and admonishing one another,” says the apostle; “in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord” (Col 3:16). Joy in the Lord out of one’s own heart is in fact a most effectual teaching and admonition of others; and this Israel delivered and restored to God will find. The wave of blessing and praise will flow outward from its centre in Zion, winning hearts on every side to join in it; while holiness manifest in His dealings as to sin, will be the theme; no less than grace -but nothing is holier than grace, -and make the joy deep and serious. “God reigneth over the nations: God sitteth upon the throne of His holiness.” Now we see the response: “the willing-hearted of the peoples are gathered together” -grace is gathering them, as is plain; faith has taken effect in their hearts; they are unitedly thus “the (one) people of the God of Abraham.” The closing words of the psalm (“the shields of the earth belong unto God”) -though there is difficulty in them -look like an allusion to that assurance to Abraham; given just before the promise: “Fear not, Abraham; I am thy shield, and thy exceeding great reward.” Now the shield has grown into many shields, -the protective screens from danger which, whatever may be their nature, all are to be ascribed to Him.

Thus the earth rests: God is known in His power; known in His truth, in His holiness, in His goodness to man. Men look up joyfully, reverently, with worship in their hearts to Him: “HE is greatly exalted.” Amen.

Fuente: Grant’s Numerical Bible Notes and Commentary

Psa 47:1-2. O clap your hands, all ye people All ye tribes of Israel, or, rather, all nations, not only Jews but Gentiles; for all of them would, or might have benefit, if not by the removal of the ark to mount Zion, or to the temple, yet by that which was represented thereby, the ascension of the Messiah into heaven. Shout unto God Unto the glory of the God of Israel. For the Lord most high Above all gods and men; is terrible

To all his enemies; a great King over all the earth The universal monarch of the whole world, and not of Israel only. These lofty expressions of calling on all people to shout unto God with the voice of triumph, &c., whatever was the first occasion of them, seem to have been dictated and raised to this height of expression by a divine prophetic influence, to prefigure an event which should happen in the world, namely, a time when all the people of the earth, and not the Hebrews only, should call upon, and rejoice in, the true God, Jehovah.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

This is the song which the sons of Korah sung before the ark, when it was removed from the city of David to its place in the temple. 2 Kings 8 :2 Chronicles 7. The ark being a type of Christ, it foretels his exaltation in heaven, and the enlargement of his kingdom among the gentiles, who are here called upon to participate in the general joy arising from his triumphant ascension, and the success of his gospel among the nations.

Psa 47:1. Oh clap your hands, all ye people, for God in the terrible characters of the ark of his strength, is gone up to his restingplace in Zion. David, having once lodged the ark adjacent to his palace, would never suffer it to be removed.

Psa 47:5. God is gone up with a shout; the full band of singers, of harps, &c. joining in joyful song, with the king leading the choir. Jehovah heard in heaven, and accepted the dwelling prepared by human hands. There he delivered oracles and gave omens of his more glorious ascension to his true rest, which is in heaven.

Psa 47:9. The princes of the people are gathered together, to witness the faithfulness of God in now giving the whole of the promised land to the seed of Abraham, and to see David reign from the river of Egypt to the Euphrates; and in a more enlarged sense, to witness the triumphs of the Redeemers kingdom.The people of the God of Abraham, not the Jewish nation, but the spiritual seed of Abraham according to faith; for God is king in all the earth, Psa 47:7; and the shields of the earth, the powers that shall rule over the converted nations, belong unto God. Instead of aspiring to conquest, and filling the earth with war and violence, they shall rule in righteousness, and cover their people with the shields of righteousness and truth.

REFLECTIONS.

Oh what a day of joy was this to Israel; and what must David have felt when dancing before the ark, and shouting in the song of victory. Surely angels in countless crowds hovered round, participating in the bliss of mortal man. The fall of the Levite for thoughtlessly touching the ark, was indeed a check on their joys; but it could not damp the ardours of the nations fire. Israel now began to indulge the hope, that as God was king in all the earth, so all nations would now come and bow before his throne. Because God sat on the throne of his holiness or mercyseat, and ruled the heathen as king in all the earth, Israel was confident that all nations should be subdued under their feet. But every covenant has its conditions. Israel forsook the Lord, and worshipped other gods; therefore his glory removed to the christian church. He has purified unto himself a new or peculiar people; and he shall reign among them till grace and justice subdue all nations under his feet, and till the uttermost parts of the earth become his possession. Hence the holy prophets did not fully know the import of the Spirit, who spake in them of the salvation which is come unto us. 1Pe 1:10; 1Pe 1:12. Let us therefore sing praises unto God; for what he has promised by his word, he will perform by his providence. The princes of the gentile world shall be nursing fathers to the church; and faithful servants to Abrahams God.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

XLVII. Joy of all Mankind in Yahweh.All nations are invited to rejoice in Yahwehs exaltation. It seems strange that they should be expected to rejoice in their own defeat; but this is explained by the belief (Psa 47:9) that the heathen nobles are to be gathered together with the people of the God of Abraham. In other words, they are to share in the promise made to Abraham (Gen 12:3), In thee shall all the nations of the earth be blessed. The Ps. is sung in the synagogues on the Feast of Trumpets (p. 104, the Jewish New Years Day. This ritual use may have been suggested by Psa 47:5, or on the other hand, the Ps. may have been composed for liturgical use.

Psa 47:3. Translate He subdueth (mg.).

Psa 47:4. chooseth (mg.), i.e. chooseth anew, by restoring it to us.excellency of Jacob: substitute pride of Jacob, i.e. the land of which the Jews are so proud.

Psa 47:5. God is gone up: the meaning may be that God came down to the sacrifices in the Temple on New Years Day, and while the trumpets sounded, returned to His throne on high.

Psa 47:7. The rendering sing with understanding, though supported by the VSS, is certainly inadmissible. A didactic poem is a possible rendering, so far as linguistic grounds go, but is quite out of keeping with the context. Probably some musical direction is intended, or we may write the word Maschil in the plural and translate Sing ye that are skilful [in music].

Psa 47:9. the shields of the earth: i.e. its princes and protection.

Fuente: Peake’s Commentary on the Bible

PSALM 47

Israel, anticipating their deliverance from their enemies, celebrate the triumph of God, and call upon the nations to unite with them in praise to God.

(vv. 1-4) We know from Revelation, that in the days of trial, which precede the reign of Christ, a great multitude will be saved from amongst the nations. Apparently it is this great company, the willing-hearted of the peoples (v. 9 JND) that are called in this psalm to express their joy with shouts of triumph, because God has vanquished every enemy. The Lord Most High has shewn Himself to be terrible to those who refuse to submit to His claims. He is not only King, but a great King that none can withstand. He has subdued the Gentiles and exalted Israel above the nations, and, in sovereign grace has chosen the land of Israel, the excellency of Jacob whom He loved.

(vv. 5-9) The psalmist, anticipating the time when God will have taken possession of His earthly throne, calls for all to sing with intelligent praise to God, the King of all the earth, who reigns over the nations, and whose throne is characterized by holiness. Then, every opposing enemy having been subdued under the feet of Israel, the willing-hearted of the nations will be gathered together with the people of the God of Abraham, and the defence of the whole earth against all evil (the shields of the earth) will be in the hands of God: the result being that, while the whole earth will be blessed, God Himself will be greatly exalted.

Fuente: Smith’s Writings on 24 Books of the Bible

47:1 [To the chief Musician, A Psalm for the sons of Korah.] O {a} clap your hands, all ye people; shout unto God with the voice of triumph.

(a) Here is figured Christ to whom all his should give willing obedience, and who would show himself terrible to the wicked.

Fuente: Geneva Bible Notes

Psalms 47

The psalmist called on all nations to honor Israel’s God who will one day rule over them. This is one of the so-called "enthronement" psalms that deals with Yahweh’s universal reign (cf. Psalms 93; Psalms 95-99). These are prophetic psalms since the worldwide rule of Messiah was future when the psalmist wrote.

"The enthronement festival is a scholarly extrapolation from a Babylonian festival in which the god Marduk was annually reenthroned in pomp and circumstance at a special event in the fall agricultural festival. The comparable occasion in Israel, or so thought Sigmund Mowinckel, was the Feast of Tabernacles in the seventh month. However, the direct biblical evidence for such an Israelite festival is virtually nil. It has essentially grown out of a ’parallelomania’ in biblical studies that shapes Israelite religion in the form of the neighboring cultures’ religions. One can identify parallels, to be sure, but the imposition of whole institutions on Israelite religion merely because echoes of such institutions from other cultures can be heard in the Psalms is questionable." [Note: Bullock, p. 181.]

A better title for this classification of psalms might be "kingship of Yahweh" psalms. [Note: Ibid., p. 188.] They bear the following characteristics: universal concern for all peoples and the whole earth, references to other gods, God’s characteristic acts (e.g., making, establishing, judging), and physical and spiritual protocol of the attitude of praise before the heavenly King. [Note: J. D. W. Watts, "Yahweh Malak Psalms," Theologische Zeitschrift 21 (1965):341-48.]

The Jews use this psalm on Rosh Hashana, the Jewish New Year’s Day, and liturgical Christians use it as part of the celebration of Ascension Day. [Note: Wiersbe, The . . . Wisdom . . ., p. 184.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. The sovereign King’s homage 47:1-4

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The psalmist called on all people to applaud Yahweh joyfully because He is the great universal sovereign enthroned on high. This is a call to willing submission to His authority.

"Kings in the ancient Near East loved to designate themselves by this title [great king] because with it were associated superiority, suzerainty, and the power to grant vassal treaties (cf. 2Ki 18:19; Isa 36:4). Any king assuming this title could not tolerate competition. So it is with Yahweh. He alone is the Great King over all the earth (cf. Mal 1:11; Mal 1:14)!" [Note: VanGemeren, p. 358.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Psa 47:1-9

THE closing thought of Psa 46:1-11 is nobly expanded in this jubilant summons to all nations to praise Jehovah as their King. Both psalms have a similar, and probably the same, historical basis: a Divine act so recent that the tumult of triumph has not yet subsided, and the waves of joy still run high. Only in Psa 46:1-11 the effect of that God-wrought deliverance is principally regarded as the security and peace of Israel, and in this psalm as the drawing of the nations to obey Israels King, and so to join the chorus of Israels praise. While the psalm has many resemblances to the Songs of the King, {Psa 93:1-5, seqq.} it is clearly in its right place here, as forming with the preceding and succeeding psalms a trilogy, occasioned by one great manifestation of Gods care for the nation. No event is more appropriate than the usually accepted destruction of Sennacheribs army. The psalm has little of complexity in structure or thought. It is a gush of pure rapture. It rises to prophetic foresight, and, by reason of a comparatively small historical occasion, has a vision of the world wide expansion of the kingdom of God. It falls into two strophes of four verses each, with one longer verse appended to the latter.

In the first strophe the nations are invited to welcome God as their King, not only because of His Divine exaltation and world wide dominion, but also because of His deeds for “Jacob.” The same Divine act which in Psa 46:1-11 is represented as quelling wars and melting the earth, and in Psa 48:1-14, as bringing dismay, pain, and flight, is here contemplated as attracting the nations to worship. The psalmist knows that destructive providences have their gracious aspect, and that Gods true victory over men is not won when opposition is crushed and hearts made to quake, but when recognition of His sway and joy in it swell the heart. The quick clatter of clapping hands in sign of homage to the King {2Ki 11:12} blends with the shrill cries with which Easterns express joy, in “a tumult of acclaim.” Hupfeld thinks that to suppose the heathen called upon to do homage because of the victory for Israel won over them is entirely mistaken. But unless that victory is the reason for the summons, the psalm offers none; and it is surely not difficult to suppose that the exhibition of Gods power leads to reflection which issues in recognition of His sovereignty. Psa 46:3-4, seem to state the grounds for the summons in Psa 47:1. The tenses in these verses present a difficulty in the way of taking them for a historical retrospect of the conquest and partition of Canaan, which but for that objection would be the natural interpretation. It is possible to take them as “a truth of experience inferred from what has just been witnessed, the historical fact being expressed not in historical form, but generalised and idealised” (Delitzsch, in loc.). The just accomplished deliverance repeated in essence the wonders of the first entrance on possession of the land, and revealed the continuous working of the same Divine hand, ever renewing the choice of Jacobs inheritance, and ever scattering its enemies. “The pride of Jacob” is a phrase in apposition with “our inheritance.” The Holy Land was the object of “pride” to “Jacob,” not in an evil sense “but in that he boasted of it as a precious treasure intrusted to him by God. The root fact of all Gods ancient and continued blessings is that He “loved.” His own heart, not Jacobs deserts, prompted His mercies.

The second strophe is distinguished from the first by the increased fervour of its calls to praise, by its still more exultant rush, and by its omission of reference to Jacob. It is wholly concerned with the peoples whom it invites to take up the song. As in the former strophe the singer showed to the peoples God working in the world, here he bids them look up and see Him ascending on high. “Now that He ascended, what is it but that He also descended first?” The mighty deliverance of which the triumph throbs through this trilogy of paeans of victory was Gods coming down. Now He has gone back to His throne and seated Himself thereon, not as having ceased to work in the world-for He is still King over it all-but as having completed a delivering work. He does not withdraw when He goes up. He does not cease to work here below when He sits throned in His palace-temple above. The “shout” and “voice of a trumpet,” which accompany that ascent, are borrowed from the ordinary attendants on a triumphal procession. He soars as in a chariot of praises, -from whose lips the psalm does not say, but probably it intends Israel to be understood as the singer. To that choir the nations are called to join their voices and harps, since God is their King too, and not Jacobs only. The word rendered in the A.V. and R.V. (text) “with understanding” is a noun, the name of a description of psalm, which occurs in several psalm titles, and is best understood as “a skilful song.” Psa 47:8 gathers up the reasons for the peoples homage to God. He has “become King” over them by His recent act, having manifested and established His dominion; and He has now “sat down on His throne,” as having accomplished His purpose, and as thence administering the worlds affairs.

A final verse, of double the length of the others, stands somewhat apart from the preceding strophe both in rhythm and in thought. It crowns the whole. The invitations to the nations are conceived of as having been welcomed and obeyed. And there rises before the poets eye a fair picture of a great convocation, such as might wait before a world-ruling monarchs throne on the day of his coronation. The princes of the nations, like tributary kings, come flocking to do homage, “as if they surely knew their sovereign Lord was by.”

The obliteration of distinction between Israel and the nations, by the incorporation of the latter, so that “the peoples” become part of the “people of the God of Abraham,” floats before the singers prophetic eye, as the end of Gods great manifestation of Himself. The two parts of that double choir, which the preceding strophes summon to song, coalesce at last, and in grand unison send up one full-throated, universal melodious shout of praise. “The shields of the earth” are best understood as a figurative expression for the princes just spoken of, who now at last recognise to whom they belong. Thus God has exalted Himself by His deeds; and the result of these deeds is that He is greatly exalted by the praise of a world, in which Israel and the “peoples” dwell as one beneath His sceptre and celebrate His name.

The psalmist looked far ahead. His immediate experience was as “a little window through which he saw great matters.” The prophecy of the universal spread of Gods kingdom and the inclusion in it of the Gentiles is Messianic; and whether the singer knew that he spoke of a fair hope which should not be a fact for weary centuries, or anticipated wider and permanent results from that triumph which inspired his song, he spake of the Christ, and his strains are true prophecies of His dominion. There is no intentional reference in the psalm to the Ascension; but the thoughts underlying its picture of Gods going up with a shout are the same which that Ascension sets forth as facts, -the merciful coming down into humanity of the Divine Helper; the completeness of His victory as attested by His return thither where He was before; His session in heaven, not as idle nor wearied, but as having done what He meant to do; His continuous working as King in the world; and the widening recognition of His authority by loving hearts. The psalmist summons us all to swell with our voices that great chorus of praise which, like a sea, roils and breaks in music round His royal seat.

Fuente: Expositors Bible Commentary