Psalms 47:1

ess and happiness of the people. They are the words of exultation and triumph. Feel your obligation to God; express it in thanksgiving: be thankful, be eternally thankful, to God your King. Verse 7 For God is the King of all the earth - He is not your King only, but the King of the universe. He has no limited power, no confined dominion. Sing ye praises with understanding - זמרו משכיל zammeru maskil, sing an instructive song. Let sense and sound go together. Let your hearts and heads go with your voices. Understand what you sing; and feel what you understand; and let the song be what will give instruction in righteousness to them that hear it. Sing wisely - Anglo-Saxon. Multitudes sing foolishly. Verse 8 God reigneth over the heathen - Though this is literally true in God's universal dominion, yet more is here meant. God reigns over the heathen when, by the preaching of the Gospel, they are brought into the Church of Christ. God sitteth upon the throne of his holiness - He is a holy God; he proclaims holiness. His laws are holy, he requires holiness, and his genuine people are all holy. The throne of his holiness is the heaven of heavens; also the temple at Jerusalem; and, lastly, the hearts of the faithful. Verse 9 The princes of the people are gathered together - נדיבי עמים nedibey ammim. The voluntary people - the princely, noble, or free-willed people; those who gladly receive the word of life; those who, like the Bereans, were of a noble or liberal disposition; and, when they heard the Gospel, searched the Scriptures to see whether these things were so. It is a similar word which is used Psa 100:3; and I believe both texts speak of the same people - the Gentiles who gladly come unto his light, and present themselves a free-will offering to the Lord. The people or the God of Abraham - Who were Abraham's people? Not the Jews; the covenant was made with him while yet in urcircumcision. Properly speaking, the Gentiles are those whom he represented; for the covenant was made with him while yet a Gentile; and in his seed all the nations - the Gentiles, of the earth were to be blessed. The people of the God of Abraham are the Gentiles who, receiving the Gospel, are made partakers of the faith of Abraham, and are his spiritual children. The God of Abraham has Abraham's spiritual posterity, the believing Gentiles, for his own people. The shields of the earth belong unto God - The Septuagint translate this οἱ κραταιοι, the strong ones of the earth. The Vulgate reads, Quoniam dii fortes terrae vehementer elevati sunt; "Because the strong gods of the earth are exceedingly exalted." These are supposed to mean kings and rulers of provinces which were present at the dedication of the temple; (for some suppose the Psalm to have been composed for this solemnity); and that they are said here to be greatly exalted, because they exercised a very high degree of power over their respective districts. The words refer to something by which the inhabitants of the earth are defended; God's providence, guardian angels, etc., etc. He is greatly exalted - Great as secular rulers are, God is greater, and is above all; King of kings and Lord of lords; and the hearts of kings and governors are in his hand; and he turns them whithersoever he pleases. Introduction The ornaments and the privileges of the Church, Psa 48:1-8. The duty of God's people, Psa 48:9-14. The title: A Song and Psalm for the sons of Korah. To which the Vulgate, Septuagint, Aethiopia, and Arabic add, for the second day of the week; for which I believe it would be difficult to find a meaning. It is evidently of the same complexion with the two preceding, and refers to the Jews returned from captivity; and perhaps was sung at the dedication of the second temple, in order to return thanks to the Lord for the restoration of their political state, and the reestablishment of their worship. Verse 1 Great is the Lord - This verse should be joined to the last verse of the preceding Psalm, as it is a continuation of the same subject; and indeed in some of Kennicott's MSS. it is written as a part of the foregoing. That concluded with He is greatly exalted; this begins with Great is the Lord, and greatly to be praised; i.e., He should be praised according to his greatness; no common praise is suited to the nature and dignity of the Supreme God. In the city of our God - That is, in the temple; or in Jerusalem, where the temple was situated. The mountain of his holiness - Mount Moriah, on which the temple was built. The ancient city of Jerusalem, which David took from the Jebusites, was on the south of Mount Zion, on which the temple was built, though it might be said to be more properly on Mount Moriah, which is one of the hills of which Mount Zion is composed. The temple therefore was to the north of the city, as the psalmist here states, Psa 48:2: "Beautiful for situation, the joy of the whole earth, is Mount Zion, on the sides of the north, the city of the great King." But some think that it is the city that is said to be on the north, and Reland contends that the temple was on the south of the city. Verse 2 The joy of the whole earth - Commentators have been greatly puzzled to show in what sense Zion, or the temple, could be said to be the joy of the whole earth. If we take the earth here for the habitable globe, there is no sense in which it ever was the joy of the whole earth; but If we take כל הארץ col haarets, as signifying the whole of this land, (and it has no other meaning), the assertion is plain and easy to be understood, for the temple was considered the ornament and glory of the whole land of Judea. Verse 3 God is known in her palaces for a refuge - All those who worship there in spirit and truth, find God for their refuge. But the words may be understood: God is known for the defense of her palaces; and with this view of the subject agree the three following verses. Verse 4 For, lo, the kings were assembled - Many of the neighboring potentates, at d

Exhortation to Praise God. 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, and gave them a good title; and this sweetened their enjoyment of it, and made it comfortable; they had reason to think it a happy lot, and to be satisfied in it, when it was that which Infinite Wisdom chose for them. And the setting up of God's sanctuary in it made it the excellency, the honour, of Jacob ( 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."