Exegetical and Hermeneutical Commentary of Psalms 47:5
God is gone up with a shout, the LORD with the sound of a trumpet.
5. God is gone up ] He must therefore have previously ‘come down.’ God is said to ‘come down’ when He manifests His presence by active interposition in the affairs of the world. (Gen 11:5; Gen 11:7; Isa 31:4; Isa 64:1; Isa 64:3). He is said to ‘go up,’ when, His work over, He as it were returns to heaven (Psa 68:18). The triumphal procession, carrying up (at least in ancient times) the Ark which was the symbol of God’s presence to the Temple which was the symbol of heaven, and celebrating the victory which He had won for them with shouts and blowing of trumpets, was the outward and visible emblem of this ‘ascension,’ and suggests the form of the expression here. Cp. 2Sa 6:15.
Fuente: The Cambridge Bible for Schools and Colleges
5 7. A renewed summons to celebrate Jehovah’s sovereignty.
Fuente: The Cambridge Bible for Schools and Colleges
God is gone up with a shout – That is, he has ascended to heaven, his home and throne, after having secured the victory. He is represented as having come down to aid his people in the war by the overthrow of their enemies, and (having accomplished this) as returning to heaven, accompanied by his hosts, and amidst the shouts of triumph. All this is, of course, poetical, and is not to be regarded as literal in any sense. Compare the notes at Psa 7:7.
The Lord with the sound of a trumpet – Yahweh, accompanied with the notes of victory. All this is designed to denote triumph, and to show that the victory was to be traced solely to God.
Fuente: Albert Barnes’ Notes on the Bible
Psa 47:5
God is gone up with a shout.
The solemnity of Christs Ascension to the throne of glory
I. Prove the truth of this doctrine–that Christ is gone up, or ascended.
1. This was typified under the Old Testament by the ark, which continued in a wandering, uncertain condition, as to the place of its abode, till it was taken up to Mount Zion and fixed in the holy of holies.
2. This was foretold by the prophet (Psa 110:1).
3. This is evident from the testimony of famous witnesses (Act 1:11; Act 7:55-56).
4. This is confirmed from many texts of Scripture (Heb 1:3; Heb 4:14; Heb 8:1; Heb 12:2).
5. This appears from the glorious fruits and consequences of His actual accession to the throne of glory, which have appeared in the open view of all mankind.
II. Show what is imported in this expression of his going up.
1. His voluntary humiliation (Joh 3:13).
2. His incarnation, or assumption of mans nature.
3. That He had ended or finished the work or service for which He came down into this lower world.
4. His resurrection from the dead, whereby He was justified as the Head and Surety of an elect world, and declared to be the Son of God with power, according to the Spirit of holiness.
5. That the gates of glory, which had been shut, were again opened by the death and satisfaction of Christ.
6. That God the Father is perfectly well pleased with the person and undertaking of our glorious Redeemer; for, if He had not been well pleased, how could He give Him such a solemn reception after His work was done?
7. That when Christ ascended, after finishing our redemption, He was received into heaven with the universal applause and admiration of the triumphant company.
III. Speak of the solemnity of Christs ascension.
1. The place from whence He went up. This world, where He had met with such bad entertainment.
2. Whither He is gone up. He is gone up into the third heavens, where no unclean thing can enter; and the heavens are to contain Him till the time of the restitution of all things.
3. To whom He is gone up (Joh 20:17). Oh! what an infinite satisfaction would it be to Him to return to His Father, to be possessed of that glory that He had with Him before the world was!
4. Through what region, and through whose territories he went up.
5. His levee or retinue that attended Him when He went up. This seems to be pointed at (Psa 68:17).
6. The spoils and trophies He carried along with Him when He went up.
(1) The head of the old serpent.
(2) The keys of the grave (Rev 1:18).
(3) The debt bond that we were owing to justice, retired and cancelled (Col 2:14).
(4) The broken law repaired, yea, magnified and made honourable by His obedience unto death.
(5) The keys of the house of David, i.e. an absolute dominion, sovereignty and headship over His Church, and over all creatures for the Churchs sake (Isa 22:22).
7. With respect to the solemnity of Christs ascension, we may consider that He went up with a shout. Who were they that gave the shout? We read of nothing but a deep and silent gazing after Him as He went up from this lower world (Act 1:9-11); where, then, was the shouting? In the Church triumphant, among an innumerable company of angels, and the spirits of just man made perfect: these sons of God shouted for joy when they saw their glorious Head of redemption and confirmation coming in personally among them. What kind of shouts were among that triumphant company when the Lord Jesus went up to His throne and kingdom?
(1) A shout of approbation.
(2) A shout of joy and gladness (Rev 19:7).
(3) A shout of praise and gratitude (Rev 5:9).
(4) A shout of admiration and adoration among the triumphant company.
(5) A shout of victory and triumph among the heavenly crowd.
IV. Show what there is in the ascension of Christ that affords such ground of triumph.
1. God is gone up with a shout, as our forerunner, to open the way to glory, and to make a report of what was done in the days of His humiliation upon this earth (Heb 6:20).
2. He has gone up as a victorious general to receive a triumph after the battle.
3. He is gone up as a bridegroom to prepare a lodging for His bride, and to make suitable provision for her against the day of the consummation of the marriage (Joh 14:2-3).
4. God is gone up with a shout in our nature, as the great high priest of our profession (Heb 4:14; Heb 9:12; Heb 10:21-22).
5. God is gone up in our nature as our Advocate with the Father (1Jn 2:1).
6. God is gone up as our exalted King.
7. He is gone up to Mount Zion above, as the great Shepherd, to look after His sheep that are wandering in the wilderness.
8. He is gone up as our glorious Representative to take possession of the inheritance of eternal life, until his fellow-heirs, all believers whom He represents, follow Him.
V. Uses.
1. Of information.
(1) See hence that the ignominy of the Cross of Christ is fully wiped away.
(2) See hence that none need to think themselves dishonoured by suffering the hardest things for His sake.
(3) See hence how little reason believers have to be disquieted because of the confusions of this lower world; even though heaven and earth were mingling, and seas roaring. Why, God is gone up with a shout: He governs the world for the Churchs sake, and therefore nothing can go wrong, no weapon formed against Zion shall prosper.
(4) See hence the parallel or similitude between Christs ascension and His coming to judgment.
2. Of trials.
(1) Have you received His Spirit? He is a holy Spirit, a praying Spirit, a Spirit of life and liberty, a public Spirit in a time of defection; when the house of Christ is turned into a den of thieves, the zeal of His house will eat you up.
(2) Your hearts will be frequently mounting up on high after Him, as upon eagles wings.
3. Of consolation.
(1) Thou shall follow Him ere long.
(2) Thou shall not want the gifts, graces and influences of the Spirit to bear you up, and to carry you through in the work and service that He has for you upon earth.
(3) Here is comfort under all the glooms and frowns of men in the world for owning Christ, His cause, His kingdom, His truths, His ways and people.
(4) Here is comfort against the fear of the roaring lion, who goes about seeking whom he may devour.
(5):Here is comfort; all the angels in heaven are upon thy side, believer, all the armies of heaven are ready to fight the quarrel of His Church.
(6) Here is comfort; death is disarmed of its sting, and can do no hurt. Why, Christ carried the sting of death, and the armour of this king of terrors with Him when He went up with a shout. I have the keys of hell and of death.
(7) Here is comfort; thy life is well secured, believer. Why, it is hid in Him who is gone up with a shout (Col 3:3).
(8) Here is comfort, that all providential dispensations in the world are working together for thy good.
4. Of exhortation.
(1) Behold Him with the eye of faith upon the throne.
(2) Lift up the everlasting doors of your hearts, that this King of glory may come in.
(3) Come with boldness unto the throne of grace.
(4) Let all the world, angels, men and devils, reverence Him and do Him homage.
(5) See that you have a due regard to the laws and liberties of His house, and the interests of His glory and kingdom.
(6) Is He gone up with a shout? Then let us never be ashamed of Him before men, for He is our credit and ornament; He is not ashamed to confess us before His Father, and before His angels.
(7) Let us join in the solemnity of His exaltation, for it is not yet ended. They that shouted when He went first up to heaven from Mount Olivet are shouting for joy to this day, and therefore let us join in the concert. (E. Erskine.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. God is gone up with a shout] Primarily, this may refer to the rejoicing and sounding of trumpets, when the ark was lifted up to be carried on the shoulders of the Levites. But it is generally understood as a prophetic declaration of the ascension of our Lord Jesus Christ; and the shout may refer to the exultation of the evangelists and apostles in preaching Christ crucified, buried, risen from the dead, and ascended to heaven, ever to appear in the presence of God for us. This was the triumph of the apostles; and the conversion of multitudes of souls by this preaching was the triumph of the cross of Christ.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
God is gone up: this is meant literally of the ark, wherein God was present, which went or was carried up to the hill of Zion, where the tabernacle was erected for it, and afterwards to the hill of Moriah into the temple; which solemnity was accompanied with the shouts and acclamations of the people, and with the sound of trumpets: but mystically it respects Christs ascension into heaven, as may be gathered by comparing this with Eph 4:8, where the like words uttered concerning the ark upon the same occasion, Psa 68:18, are directly applied to Christs ascension.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5-7. God, victorious over Hisenemies, reascends to heaven, amid the triumphant praises of Hispeople, who celebrate His sovereign dominion. This sovereignty iswhat the Psalm teaches; hence he adds,
sing . . . praises withunderstandingliterally, “sing and play an instructive(Psalm).” The whole typifies Christ’s ascension (compare Ps68:18).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
God is gone up with a shout,…. That is, the Son of God, who is truly and properly God, equal to the Father, having the same perfections; God manifest in the flesh, the Word that was made flesh, and dwelt among men on earth; who in the next clause is called “Lord” or “Jehovah”, being the everlasting “I AM”, which is, and was, and is to come; he having done his work on earth he came about, went up from earth to heaven in human nature, really, locally, and visibly, in the sight of his apostles, attended by angels, and with their shouts and acclamations, which are here meant;
the Lord with the sound of the trumpet; which circumstance, though not related in the account of Christ’s ascension in the New Testament, yet inasmuch as the angels say he shall descend in like manner as he ascended, and that it is certain he will descend with a shout, with the voice of the archangel, and the trump of God; so that if his ascent was as his descent will be, it must be then with a shout, and the sound of a trumpet, Ac 1:10. This text is applied to the Messiah by the ancient Jewish writers d.
d Bemidbar Rabba, s. 15. fol. 218. 1.
Fuente: John Gill’s Exposition of the Entire Bible
| Exhortation to Praise God. | |
5 God is gone up with a shout, the LORD with the sound of a trumpet. 6 Sing praises to God, sing praises: sing praises unto our King, sing praises. 7 For God is the King of all the earth: sing ye praises with understanding. 8 God reigneth over the heathen: God sitteth upon the throne of his holiness. 9 The princes of the people are gathered together, even the people of the God of Abraham: for the shields of the earth belong unto God: he is greatly exalted.
We are here most earnestly pressed to praise God, and to sing his praises; so backward are we to this duty that we have need to be urged to it by precept upon precept, and line upon line; so we are here (v. 6): Sing praises to God, and again, Sing praises, Sing praises to our King, and again, Sing praises. This intimates that it is a very necessary and excellent duty, that it is a duty we ought to be frequent and abundant in; we may sing praises again and again in the same words, and it is no vain repetition if it be done with new affections. Should not a people praise their God? Dan. v. 4. Should not subjects praise their king? God is our God, our King, and therefore we must praise him; we must sing his praises, as those that are pleased with them and that are not ashamed of them. But here is a needful rule subjoined (v. 7): Sing you praises with understanding, with Maschil. 1. “Intelligently; as those that do yourselves understand why and for what reasons you praise God and what is the meaning of the service.” This is the gospel-rule (1 Cor. xiv. 15), to sing with the spirit and with the understanding also; it is only with the heart that we make melody to the Lord, Eph. v. 19. It is not an acceptable service if it be not a reasonable service. 2. “Instructively, as those that desire to make others understand God’s glorious perfections, and to teach them to praise him.” Three things are mentioned in these verses as just matter for our praises, and each of them will admit of a double sense:–
I. We must praise God going up (v. 5): God has gone up with a shout, which may refer, 1. To the carrying up of the ark to the hill of Zion, which was done with great solemnity, David himself dancing before it, the priests, it is likely, blowing the trumpets, and the people following with their loud huzzas. The ark being the instituted token of God’s special presence with them, when that was brought up by warrant from him he might be said to go up. The emerging of God’s ordinances out of obscurity, in order to the more public and solemn administration of them, is a great favour to any people, which they have reason to rejoice in and give thanks for. 2. To the ascension of our Lord Jesus into heaven, when he had finished his work on earth, Acts i. 9. Then God went up with a shout, the shout of a King, of a conqueror, as one who, having spoiled principalities and powers, then led captivity captive, Ps. lxviii. 18. He went up as a Mediator, typified by the ark and the mercy-seat over it, and was brought as the ark was into the most holy place, into heaven itself; see Heb. ix. 24. We read not of a shout, or of the sound of a trumpet, at the ascension of Christ, but they were the inhabitants of the upper world, those sons of God, that then shouted for joy, Job xxxviii. 7. He shall come again in the same manner as he went (Acts i. 11) and we are sure that he shall come again with a shout and the sound of a trumpet.
II. We must praise God reigning, Psa 47:7; Psa 47:8. God is not only our King, and therefore we owe our homage to him, but he is King of all the earth (v. 7), over all the kings of the earth, and therefore in every place the incense of praise is to be offered up to him. Now this may be understood, 1. Of the kingdom of providence. God, as Creator, and the God of nature, reigns over the heathen, disposes of them and all their affairs, as he pleases, though they know him not, nor have any regard to him: He sits upon the throne of his holiness, which he has prepared in the heavens, and there he rules over all, even over the heathen, serving his own purposes by them and upon them. See here the extent of God’s government; all are born within his allegiance; even the heathen that serve other gods are ruled by the true God, our God, whether they will or no. See the equity of his government; it is a throne of holiness, on which he sits, whence he gives warrants, orders, and judgment, in which we are sure there is no iniquity. 2. Of the kingdom of the Messiah. Jesus Christ, who is God, and whose throne is for ever and ever reigns over the heathen; not only he is entrusted with the administration of the providential kingdom, but he shall set up the kingdom of his grace in the Gentile world, and rule in the hearts of multitudes that were bred up in heathenism, Eph 2:12; Eph 2:13. This the apostle speaks of as a great mystery that the Gentiles should be fellow-heirs, Eph. iii. 6. Christ sits upon the throne of his holiness, his throne in the heavens, where all the administrations of his government are intended to show forth God’s holiness and to advance holiness among the children of men.
III. We must praise God as attended and honoured by the princes of the people, v. 9. This may be understood, 1. Of the congress or convention of the states of Israel, the heads and rulers of the several tribes, at the solemn feasts, or to despatch the public business of the nation. It was the honour of Israel that they were the people of the God of Abraham, as they were Abraham’s seed and taken into his covenant; and, thanks be to God, this blessing of Abraham has come upon the isles of the Gentiles, Gal. iii. 14. It was their happiness that they had a settled government, princes of their people, who were the shields of their land. Magistracy is the shield of a nation, and it is a great mercy to any people to have this shield, especially when their princes, their shields, belong unto the Lord, are devoted to his honour, and their power is employed in his service, for then he is greatly exalted. It is likewise the honour of God that, in another sense, the shields of the earth do belong to him; magistracy is his institution, and he serves his own purposes by it in the government of the world, turning the hearts of kings as the rivers of water, which way soever he pleases. It was well with Israel when the princes of their people were gathered together to consult for the public welfare. The unanimous agreement of the great ones of a nation in the things that belong to its peace is a very happy omen, which promises abundance of blessings. 2. It may be applied to the calling of the Gentiles into the church of Christ, and taken as a prophecy that in the days of the Messiah the kings of the earth and their people should join themselves to the church, and bring their glory and power into the New Jerusalem, that they should all become the people of the God of Abraham, to whom it was promised that he should be the father of many nations. The volunteers of the people (so it may be read); it is the same word that is used in Ps. cx. 3, Thy people shall be willing; for those that are gathered to Christ are not forced, but made freely willing, to be his. When the shields of the earth, the ensigns of royal dignity (1Ki 14:27; 1Ki 14:28), are surrendered to the Lord Jesus, as the keys of a city are presented to the conqueror or sovereign, when princes use their power for the advancement of the interests of religion, then Christ is greatly exalted.
Fuente: Matthew Henry’s Whole Bible Commentary
5. God is gone up with triumph There is here an allusion to the ancient ceremony which was observed under the Law. As the sound of trumpets was wont to be used in solemnising the holy assemblies, the prophet says that God goes up, when the trumpets encourage and stir up the people to magnify and extol his power. When this ceremony was performed in old time, it was just as if a king, making his entrance among his subjects, presented himself to them in magnificent attire and great splendor, by which he gained their admiration and reverence. At the same time, the sacred writer, under that shadowy ceremony, doubtless intended to lead us to consider another kind of going up more triumphant — that of Christ when he “ascended up far above all heavens,” (Eph 4:10) and obtained the empire of the whole world, and armed with his celestial power, subdued all pride and loftiness. You must remember what I have adverted to before, that the name Jehovah is here applied to the ark; for although the essence or majesty of God was not shut up in it, nor his power and operation fixed to it, yet it was not a vain and idle symbol of his presence. God had promised that he would dwell in the midst of the people so long as the Jews worshipped him according to the rule which he had prescribed in the Law; and he actually showed that he was truly present with them, and that it was not in vain that he was called upon among them. What is here stated, however, applies more properly to the manifestation of the glory which at length shone forth in the person of Christ. In short, the import of the Psalmist’s language is, When the trumpets sounded among the Jews, according to the appointment of the Law, that was not a mere empty sound which vanished away in the air; for God, who intended the ark of the covenant to be a pledge and token of his presence, truly presided in that assembly. From this the prophet draws an argument for enforcing on the faithful the duty of singing praises to God He argues, that by engaging in this exercise they will not be acting blindly or at random, as the superstitious, who, having no certainty in their false systems of religion, lament and howl in vain before their idols. He shows that the faithful have just ground for celebrating with their mouths and with a cheerful heart the praises of God; (186) since they certainly know that he is as present with them, as if he had visibly established his royal throne among them.
(186) “ De faire retentir en leurs bouches et d’un coeur alaigre les louanges de Dieu.” — Fr.
Fuente: Calvin’s Complete Commentary
(5) Is gone up.Not, as in Gen. 17:22, Jdg. 13:20, to heaven, but, as in Psalms 24, to the Temple, as is shown by the public acclaim accompanying the ark to its resting-place after victory. (Comp. 2Ch. 20:28; Psa. 68:17; Amo. 2:2.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5-9. This second strophe continues the strain of praise to Jehovah the King.
God is gone up More fully, Psa 68:18, “Thou hast ascended on high.” Prophetic of Christ, as quoted by Paul from the Septuagint of the last quoted passage. Eph 4:8. This going “up” of Jehovah is his return to his throne, from whence he had descended for the purpose of executing judgment on the nations. His return is triumphal, as becoming a conqueror. See note on Psa 7:7. Thus by the ancient prophets a Christologic event is often seen through the medium of a Jehovistic act. This verse has led the Church to select this psalm for use on Ascension Day.
Understanding Hebrew, with a maschil, or causing to understand; that is, a song that shall rehearse the acts of God, for this only could give instruction. On “maschil” see note on title of Psalms 32. God is honoured by having his works understood, not as to their physical or civil relations only, but especially as to their moral and ultimate design. Here the lesson is the universal dominion of God as king over all nations.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Psalmist Sees YHWH As Having Received His Acclamation As King Over All The Earth And Over All Peoples ( Psa 47:5-9 ).
In this second part of the Psalm we are introduced to the triumph ceremony following the defeat and humiliation of Sennacherib and the Assyrian army. We are probably to see that the Ark of the Covenant of YHWH (suitably covered) has been brought out of the Holy of Holies and is now leading a great procession up the Mount back into the Temple, accompanied by clapping, shouting and singing, and this as a portrayal of His own rise to heaven after having gloriously come down and disposed of the enemy.
It is probable that representatives of the nations round about who had seen the humiliation of Sennacherib had come to Jerusalem and were joining with them in the ceremony. (Hezekiah had been one of the leaders in a coalition against Assyria). They too were grateful for what had been wrought by Israel’s God (compare 2Ch 20:29).
Psa 47:5-6
‘God is gone up with a shout,
YHWH with the sound of a ram’s horn.
Sing praise to God, sing praises,
Sing praises to our King, sing praises.’
As the Ark, the symbol of God’s earthly presence, is borne triumphantly upwards towards the Temple, it is seen as depicting the greater reality of YHWH returning to His heavenly throne having dealt with the Assyrians (compare Psa 68:18; 1Ki 8:27). The shouting and the blowing of the ram’s horns greet His victory, while the people are called on to sing praises to Him as their God and King. It is bringing home their recognition of the supreme Sovereignty of God as Lord over both Heaven and earth.
Psa 47:7-8
‘For God is the King of all the earth,
Sing you praises with understanding.
God reigns over the nations,
God sits upon his holy throne.’
And this is moreso because He has now unquestionably proved Himself to be the King of all the earth. (Who else could have defeated the Great King of Assyria who ruled over ‘all the earth’?). Thus as they praise they are to understand the significance of what they are doing. They are to see that they are praising the One Who reigns over the nations, and Who sits on His holy throne, both in Heaven and on earth.
When Jesus came to His disciples after His resurrection and declared that ‘all authority has been given to Me in Heaven and on earth’ (Mat 28:18) He was revealing the same, and it represented an even greater victory, which we too should constantly celebrate with clapping and shouting and singing, and the blowing of trumpets (see Act 2:32-36; Eph 1:19-22; 1Pe 3:22; Heb 1:3).
Psa 47:9
‘The princes of the peoples are gathered together,
To be the people of the God of Abraham,
For the shields of the earth belong to God,
He is greatly exalted.’
As they looked at the nations from round about who had gathered with them to celebrate the victory it must have brought to mind the great promises of Isaiah about the nations submitting at His feet. And they saw in this a portrayal of that day when the peoples of the nations would become the people of the God of Abraham, through whom all nations would be blessed (Gen 12:3). And they knew that that day was inevitable. For what God had done had demonstrated that the shields of the earth belonged to Him. It had demonstrated His great exaltation.
Today as we look around and see how His true church has become established around the world, how much more should we be shouting His praise as His conquest of the nations continues as a result of His even greater victory gained at the cross. For He has truly gathered men from the nations of the world, and is still doing so, in order that they might be the people of the God of Abraham (Gal 3:29; Gal 6:16; Rom 11:16-24; Eph 2:11-22; 1Pe 2:9; Jas 1:1).
Fuente: Commentary Series on the Bible by Peter Pett
Psa 47:5. God is gone up with a shout That is, primarily, the ark, which is the precious token of God’s presence, is joyfully carried into the holy place; and, secondarily, it is a song of praise for the exaltation of the King of Glory into heaven.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 580
THE ASCENSION OF CHRIST AN OCCASION FOR JOY
Psa 47:5-7. 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.
IF we read the Psalms of David without any reference to Christ, we shall have a very imperfect view of their import: but if we consider them as containing many prophetical declarations, we shall find in them a rich mine of evangelical knowledge. The psalm before us is supposed to have been written by David, when he earned up the ark from the house of Obed-edom to Mount Zion [Note: 2Sa 6:15.]; and to represent, by that typical event, the ascension of Christ to heaven: and, as that event was celebrated with all possible demonstrations of joy, so we are here exhorted to burst forth in joyful acclamations on account of the exaltation of Christ to his throne in glory.
We shall consider,
I.
The event predicted
Observe,
1.
In what exalted terms our blessed Lord is here spoken of
[Thrice is he called God: the incommunicable name Jehovah is also assigned to him: and he is declared to be the King of Zion, and the King of the whole earth. Now these are the titles given to him throughout the inspired writings. Thy throne, O God, is for ever and ever [Note: Psa 45:6. with Heb 1:8.]. The name whereby he is to be called by all his believing people is, Jehovah, our Righteousness [Note: Jer 23:6.]. The prophet Isaiah also says, Thy Maker is thine Husband; the Lord of Hosts is his name; and thy Redeemer, The Holy One of Israel; the God of the whole earth shall he be called [Note: Isa 54:5.]. In the New Testament he is also designated by the same august titles, as God manifest in the flesh [Note: 1Ti 3:16.], even God over all blessed for eyer [Note: Rom 9:5.]. And it is no little satisfaction to us to see, that the doctrine so essential to our happiness, the doctrine of the divinity of Christ, pervades the whole Scriptures, and bears that prominence in them which might reasonably be expected.]
2.
How exactly the representation here given of him in a figure, corresponds with the reality
[David had triumphed over all his enemies: and now, in order to honour God who had given him the victory, and that he might have the readier access to God on all occasions, he brought the ark, the symbol of the Divine presence, up to Mount Zion, that there in future it might have a fixed abode. But in this he shadowed forth the true ark, the Lord Jesus Christ, in whom dwelt all the fulness of the Deity, as ceasing from his labours, and ascending to his throne in glory, there to complete the victories which he had begun on earth. On his very cross he spoiled all the principalities and powers of darkness, triumphing over them openly in it [Note: Col 2:14-15.]; and in his ascension he led them all captive [Note: Eph 4:8.], and left his people to contend only with a vanquished enemy [Note: Joh 16:11.]. He being now upon his throne, we can have access to him at all times, and may obtain from him all the succour that we stand in need of.]
But this leads me to notice, in reference to this event,
II.
The interest we have in it
If we considered it in no other view than as a recompence to Christ, we should contemplate it with joy. But it is a source of the richest possible blessings to us. Consider,
This ascended Saviour is our King
[This ascension is a proof and evidence to us that he has triumphed over all his enemies. He unites these two together, the one as the effect and consequence of the other; I overcame, and am set down with my Father upon his throne [Note: Rev 3:21.]. But farther, it is a pledge that he will give us the victory also over all our enemies; He is constituted Head over all things to the Church for this very end and purpose, even that he might fill all things [Note: Eph 4:10.], and perfect for his believing people all which their infinitely diversified circumstances can require [Note: Eph 4:11-13.]. His being King over all the earth abundantly shews us, that he is able to protect us from every adversary, and to supply our every want, and to make us more than conquerors over all the enemies of our salvation.]
Hence it is that the Psalmist so urgently renews his exhortation to us to sing praise unto him
[In another psalm he says, Let the children of Zion be joyful in their King [Note: Psa 149:2.]. The enemies of Christ have rather reason to tremble: for he will surely break them all in pieces like a potters vessel [Note: Psa 2:9.]. But his people have reason to rejoice, as Solomon plainly intimates; Arise, O Lord God, into thy resting place, thou and the ark of thy strength: let thy priests, O Lord God, be clothed with salvation, and let thy saints rejoice in thy goodness [Note: 2Ch 6:41.]. In a word, God has raised up his Son and given him glory, on purpose that our faith and hope may be in him; [Note: 1Pe 1:21.] and therefore we shall be inexcusable if we make not this improvement of the subject that is now brought before us.]
Mark then with all due attention,
III.
Our duty in the contemplation of it
Five times does David in this short passage repeat his exhortation to us to sing praises to our ascended Lord. This therefore we should do,
1.
With all possible ardour
[This is not a duty to be performed in a cold and formal manner; but with all the powers and faculties of our souls. Davids frame of mind should be ours: Bless the Lord, O my soul, and all that is within me bless his holy name [Note: Psa 103:1.]. And again, I will extol thee, O God, my King; and I will bless thy name for ever and ever. Every day will I bless thee; and I will praise thy name for ever and ever [Note: Psa 145:1-2.]. And again, Praise the Lord, O my soul: while I live will I praise the Lord; I will sing praises unto my God, while I have my being [Note: Psa 146:1-2.]. To this effect St. Paul exhorts us also; Rejoice in the Lord always; and again I say, Rejoice [Note: Php 4:4.]. Rejoice evermore; for this is the will of God in Christ Jesus concerning you [Note: 1Th 5:16; 1Th 5:18.]. To comply fully with the exhortation of the text, praise should be our one employment from day to day, and the very element in which we live. So far as our imperfect state will admit of it, the dispositions and habits of the heavenly hosts should be in such constant exercise with us, that earth should be the very foretaste of heaven itself.]
2.
With all due intelligence
[Every duty should be performed in a wise and intelligent manner. Whether we pray or sing, it should be with the spirit and with the understanding also [Note: 1Co 14:15.]. Without fervour, our sacrifice would be lame; and without understanding, blind: and God could never be pleased with such offerings as these [Note: Mal 1:8.]. The heart and mind must go together, to make our offering a reasonable service. In singing praises therefore to our ascended Saviour, we should distinctly view him, not as a private person, but in his public capacity as our Head and Representative. We should have respect to him also as our Advocate and Intercessor, who is living on purpose to make intercession for us. We should moreover consider him as our forerunner, who is gone before, to prepare a place for us, and will shortly come again to take us to himself, that where he is we may be also. These are the truths which the occasion suggests, and these the thoughts which should infuse the utmost possible fervour into our devotions. Whilst therefore a fire burns in our bosoms, let us be sure that it be taken from the altar of our God, and that the sacrifice we present to him be that of an intelligent, as well as of a devout, worshipper.]
In the review of this subject we cannot but see,
1.
The blessedness of real piety
[I put the question to any living man; Can a person be otherwise than happy, that lives in the state inculcated in my text? ]
2.
How little there is of true piety upon earth
[Take this frame of mind as the true test of piety, and you will find as much of piety amongst the very beasts, as amongst the world at large, yea, and more too: for the ox does know his owner, and the very ass his masters crib; whilst Gods professing people neither know nor consider their heavenly Benefactor.
And how lamentably do even good men live below their privileges! Let the very best amongst us compare his experience with the frame that is here inculcated, and he must confess he has abundant reason to blush and be ashamed. Dear Brethren, let us awake to our duty, and never rest till we have attained such a measure of habitual and intelligent devotion, as shall be an earnest and foretaste of the felicity of heaven.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
This, if confined literally to the carrying up of the ark, would not be strictly true; for though there were shootings and the sound of the trumpet at that festival, yet God himself could not be said to have gone up, unless we still apply God’s presence to this symbol of it; 2Sa 6:15 . In like manner, if we apply it to the ascension of Christ, in which we may truly say, God is gone up, yet upon this occasion it is not said that there was any sound of a trumpet or shoutings among the astonished disciples. But notwithstanding this, there might have been shoutings in the upper world beyond the hearing of mortals. If the sons of God shouted for joy at creation, as we are told they did, can we suppose they would be silent when redemption work was completed? And if at the return of the Lord Jesus to judgment he is to descend with a shout, with the voice of the archangel, and with the trump of God, is it not probable that the heavenly regions shouted for joy, when Christ the God-man, returned from the vast work which he had accomplished in our salvation? Job 38:7 ; 1Th 4:18 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 47:5 God is gone up with a shout, the LORD with the sound of a trumpet.
Ver. 5. God is gone up with a shout ] The ark is here called God, as also Psa 132:5 , and the face of God, Psa 105:4 ; because from the ark, in the midst of the cherubims, God spake to his people, and they by looking towards it had a sure symbol of the divine presence. The bringing of it up with pomp and solemnity into Mount Sion was a type of Christ’s wonderful ascension into heaven, triumphing over all his and our enemies, Col 2:15 Eph 4:8 , and joyfully entertained by saints and angels in heaven. The Jews, ever apt to work themselves (as one saith of them) into the fool’s paradise of a sublime dotage, understand this passage of the future reduction of the ark into the sanctuary, where it was once; and for the which they most earnestly pray still, as Buxtorf writeth (De Synag. Jud c. 13).
With the sound of a trumpet
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 47:5-9
5God has ascended with a shout,
The Lord, with the sound of a trumpet.
6Sing praises to God, sing praises;
Sing praises to our King, sing praises.
7For God is the King of all the earth;
Sing praises with a skillful psalm.
8God reigns over the nations,
God sits on His holy throne.
9The princes of the people have assembled themselves as the people of the God of Abraham,
For the shields of the earth belong to God;
He is highly exalted.
Psa 47:5-9 This strophe focuses on praise to God. Notice the words for vocal affirmation.
1. with a shout, Psa 47:5
2. with the sound of a trumpet, Psa 47:5
3-7. sing praises, Psa 47:6-7 BDB 274, KB 273, Piel imperative, 5 times
Many scholars see Psa 47:5-8 depicting an annual event, where the Israeli king ascended the throne as a symbolic representative of YHWH’s universal reign (i.e., ark brought back to the temple after a procession, cf. 2Sa 6:15). However attractive this theory, there is little historical evidence.
Psa 47:5 trumpet See Special Topic below.
SPECIAL TOPIC: HORNS USED BY ISRAEL
Psa 47:7
NASBskillful psalm
NKJVwith understanding
NRSVwith a psalm
JPSOAa hymn
REBwith all your skill
This term (BDB 968) is used in the MT titles of thirteen Psalms, but only here in the text of a Psalm. BDB says it means contemplative poem; KB gives
1. cult song (Kittel)
2. wisdom song performed to music (Mowinckel)
Derek Kidner, Tyndale OT Commentaries, vol. 15, p. 195, links this word (i.e., Maskil) to Paul’s statement in 1Co 14:15. This is interesting but inconclusive. It is often very difficult to identify OT allusions in NT writings.
Psa 47:9 This verse implies that all the leaders (i.e., representing their people groups) gather together with Israel (i.e., the people of the God of Abraham, cf. Gen 12:3; Gen 22:18; Romans 4; Gal 3:6-9).
The phrase the shields is a military imagery for the universal victory of YHWH (cf. Psa 46:8-11).
YHWH’s reign over all the earth is accomplished by His own acts (highly exalted BDB 748, KB 828, Niphal perfect, cf. Psa 46:10; Isa 2:11; Isa 2:17; also note Joh 3:14-15, where the word lifted up also means highly exalted).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What do Psalms 45-50 have in common?
2. List the titles for Deity and explain the meaning of each.
3. Whom is Psa 47:9 speaking of?
4. List the universal elements of the Psalm. What do these imply?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
gone up = exalted, as in Psa 47:9 (same word).
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 47:5-9
Psa 47:5-9
PROPHETIC PORTION OF THE PSALM
“God is gone up with a shout,
Jehovah 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 nations:
God sitteth upon his holy throne.
The princes of the peoples are gathered together
To be the people of the God of Abraham;
For the shields of the earth belong unto God:
He is greatly exalted.”
“God is gone up with a shout” (Psa 47:5). This positively does not mean that, “An earthly king `goes up’ to the high place where his palace is located. This is merely a deduction based upon the nonsense of a `cultic’ interpretation. What earthly king was ever entitled to be called, “God?”
Then, there is the view that God had, in a sense, “come down” to rescue his people; and after he had done so, of course, he went up to heaven; but this is the utmost abuse of the anthropomorphism inherent in certain Biblical statements that God “came down,” as in Gen 11:5. Never for one moment did God actually leave heaven and come down to earth either to inspect men’s works, or to thwart them. It seems to us that even simple, uneducated people should certainly know a basic truth like that.
Note that the text says nothing of God’s “coming down” to destroy Sennacherib; it is only the `interpreters’ who come up with statements like that; and we wish to affirm that God did not come down from heaven in order to deliver the Jews from Assyria. He did not need to come down, nor did he do so. Therefore God’s “going up” is no reference whatever to his going back to heaven after coming down to help the Jews.
In the history of mankind, God literally came down from heaven to this earth, only once, and that was in the person of His beloved Son, Jesus Christ our Lord. He, alone, was the Day Spring who visited us from “On High.”
“God went up” (Psa 47:5). Our text states that “God went up,” and as Delitzsch stated it, “The ascent of God presupposes a previous descent. No doubt Delitzsch followed the wisdom of the apostle Paul in this, for that apostle made exactly the same argument, speaking of the ascension of Christ, he wrote: “Now this, He ascended, what is it but that he also descended” (Eph 4:9)?
Note that in the apostolic usage of this terminology that it was a literal “coming down to earth” and “going up to heaven” that was meant. There was no anthropomorphism whatever. For these reasons, we hold that God’s “going up” in this passage is a prophetic reference to the Ascension to heaven of our Lord Jesus Christ. That is the reason that Christian scholars for centuries have called this “One of the Ascension Psalms.” Moreover, “The traditional use of this Psalm in the historical Church is for `The Festival of the Ascension.’
“Sing praises” (Psa 47:6-7). This command occurs no less than five times in these two verses, indicating that something far more important, even, than the deliverance of Jerusalem from Sennacherib, is indicated in the words just spoken, that “God is gone up,” implying, as it does, that he had also come down. What could that super-important event be? Only the visitation of Christ in the Incarnation and his exaltation at the right hand of God could be meant.
Kidner tells us that in the Hebrew, there is only a single word which is here repeatedly rendered, “Sing praises.
“God reigneth over the nations; God sitteth upon his holy throne” (Psa 47:8). This verse enables us to know the identity of “God” who went up (Psa 47:5). He is the God who rules over the Gentiles (the `nations’) in his kingdom, and who during that time is `sitting upon his holy throne.’ The special application of this terminology to Jesus Christ is well known to every Christian, the same being a strong indication that Psa 47:5 is indeed a prophecy of Christ’s ascension.
We noted that one reason, perhaps, for the Spirit of God’s inclusion of this prophecy in proximity to the Jewish boast of trampling the Gentiles under their feet in the first section, was for the purpose of rebuking that selfish and egoistic principle that apparently dominated the Jewish mind.
“The princes of the peoples are gathered together to be the people of the God of Abraham” (Psa 47:9). The `peoples’ here are the `nations,’ `the Gentiles,’ who are said to be gathered together for the purpose of “becoming” the people of the God of Abraham. In all the Bible there is not a clearer prophecy of God’s converting the Gentiles and of bringing them into the kingdom of God, alongside the Jews, than we have here. Paul stated that:
There can be neither Jew nor Greek, there can be no male and female; for ye are all one man in Christ Jesus; and if ye are Christ’s, then are ye Abraham’s seed, and heirs according to the promise. – Gal 3:28-29.
Thus, as several writers have pointed out, we have the fulfilment here of what God promised Abraham, that through him “all the families of the earth would be blessed” (Gen 12:3, and Gen 17:4).
“The shields of the earth” (Psa 47:9). Dummelow gave the meaning of this as “the princes of the earth. Apparently the meaning here relates to the rulers of all the Gentile nations. God’s ownership and his kingship over all things and all men are effectively stated here.
The very fact of God, in some meaningful sense, ruling over all nations and all men is a truth that identifies the Kingdom of God on earth. Thus there are three tremendous prophecies in these five verses: (1) the Incarnation of Christ, certified by his ascension, (2) the establishment of God’s kingdom on earth, and (3) the union of both Gentiles and Jews in the Messianic phase of God’s kingdom.
In these last verses, “All peoples and nations are called upon to desist from opposing God, and to accept him as their exalted Sovereign.
When all nations shall submit to Christ, and all the peoples of mankind bow down before him, and when rebellion and resistance to his will have ceased, then shall come to pass what is written:
“THE KINGDOM OF THE WORLD IS BECOME THE
KINGDOM OF OUR LORD AND OF HIS CHRIST; AND
HE SHALL REIGN FOREVER AND EVER.”
– Rev 11:15
E.M. Zerr:
Psa 47:5. A shout was an indication of triumph in battle (Exo 32:18), therefore the term was used in that sense in this verse.
Psa 47:6. A shout for victory should be followed by a song of praise to the leader in the battle, for it is he who made the victory possible.
Psa 47:7. King is used in its strongest sense. The word frequently is used with reference to secondary rulers. That is why Jesus is called King of kings. The same thought is meant by the word here as used of God. There is no ruler or power in the earth who is as great as our God. With understanding means to use intelligent expressions in praising God; not merely making a noise. The same idea was meant when Paul instructed Christians to sing “with the understanding,” or, in such a manner that the hearers could understand what was being sung. (1Co 14:15.)
Psa 47:8. Throne of his holiness means that God’s throne is one from which a holy reign is administered, such as that always issuing from God. Psa 47:9. Shields of the earth means the protection provided the people of the earth is from the God of Abraham, the God whom Abraham worshiped. Together is from YACHAD and Strong defines it, “properly a unit, i.e. (adverbially) unitedly.” Since the shields or protection had been assured to the people of God, they were unitedly trusting in the divine help and were assembling together without fear. The same thought is expressed in Mic 4:4, which is a prophecy of conditions to be enjoyed in the kingdom of Christ. It is what is meant by the oft-repeated expression that “we may assemble to worship God without fear of molestation.”
Fuente: Old and New Testaments Restoration Commentary
God: Psa 24:7-10, Psa 68:17-19, Psa 68:24, Psa 68:25, Psa 68:33, Luk 24:51-53, Act 1:5-11, Eph 4:8-10, 1Ti 3:16
with a shout: Psa 78:65, Num 23:21, 2Sa 6:15, 1Ch 15:28
sound: Psa 81:3, Psa 150:3, Num 10:1-10, Jos 6:5, 1Ch 15:24, 1Ch 16:42, 1Co 15:52, 1Th 4:16, Rev 8:6-13, Rev 11:15
Reciprocal: Jdg 13:20 – when the flame 2Sa 6:5 – David 2Ki 9:13 – blew with trumpets 1Ch 13:8 – David 2Ch 13:15 – as the men Ezr 3:11 – shouted Psa 47:1 – shout Psa 68:18 – ascended Psa 98:6 – trumpets Psa 100:1 – Make Isa 27:13 – the great Dan 7:13 – and they Zep 3:14 – shout Joh 14:28 – If
Fuente: The Treasury of Scripture Knowledge
Psa 47:5. God is gone up with a shout This is meant literally of the ark, wherein God was present, which went or was carried up to the hill of Zion, where the tabernacle was erected for it, and afterward to the hill of Moriah into the temple, which solemnities were accompanied with the shouts and acclamations of the people, and with the sound of trumpets; but mystically, it is to be understood of Christs ascension into heaven, as may be gathered by comparing this with Eph 4:8, where the like words, uttered concerning the ark upon the same occasion, Psa 68:18, are directly applied to Christs ascension.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
47:5 God is gone up with a shout, the LORD with the {d} sound of a trumpet.
(d) He alludes to the trumpets that were blown at solemn feasts: but he further signifies the triumph of Christ and his glorious ascension into the heavens.
Fuente: Geneva Bible Notes
2. The sovereign King’s reign 47:5-9
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The writer viewed God as mounting His cosmic throne to rule over all the earth. Trumpets announced His ascent with a fanfare. The psalmist called all people to sing praises to God because He is the sovereign Lord.