Psalms · Chapter 47

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.

Verses 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.

Verse 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.

1-4. The first division of the psalm ends, (verse 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. Psalm 98:8; Isaiah 4:12. Most high—A descriptive title of Jehovah, as also great King, quoted by Malachi (Malachi 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 Psalm 66:3; 81:15; 18:44; compare, also, Deuteronomy 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, (Romans 9:11,) was for all time, and involved the place of their dwelling. Genesis 15:7. The enemy had intended nothing less than to cast out Israel from his land, (see 2 Chronicles 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 Malachi 1:2; Romans 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.

Verse 2. For the Lord most high is terrible] He has insufferable majesty, and is a great King-the mightiest of all emperors, for he is Sovereign over the whole earth.

Verses 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.

1-4. The first division of the psalm ends, (verse 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. Psalm 98:8; Isaiah 4:12. Most high—A descriptive title of Jehovah, as also great King, quoted by Malachi (Malachi 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 Psalm 66:3; 81:15; 18:44; compare, also, Deuteronomy 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, (Romans 9:11,) was for all time, and involved the place of their dwelling. Genesis 15:7. The enemy had intended nothing less than to cast out Israel from his land, (see 2 Chronicles 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 Malachi 1:2; Romans 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.

V. 3. Subdue-He speaks this in the name of the whole church, to which all particular believers were to submit themselves in the Lord.

Verse 3. He shall subdue the people under us] He shall do again for us what he had done for our forefathers-give us dominion over our enemies, and establish us in our own land. I would rather read this in the past tense, relative to what God did for their fathers in destroying the Canaanites, and giving them the promised land for their possession, and taking the people for his own inheritance. This is also applied to the conversion of the Gentiles, who, on the rejection of the Jews, have become his inheritance; and whom he has chosen to inherit all those spiritual blessings typified by the sacrifices and other significant rites and ceremonies of the Jewish Church.

Verse 3. He shall subdue the people under us — Though this may be applied to the victories which God gave the Hebrews over the neighbouring people, yet the expressions are too magnificent to signify that only. To subdue the nations, seems to indicate something more than bringing a few neighbouring countries under the Hebrew government. And God certainly never intended to bring, nor, in fact, did he bring, the nations of the earth under the yoke of the Jewish people; who were far from being fit to have the rest of the world subjected to them. And therefore it is reasonable to conclude, that the bringing the nations of the earth to the knowledge and worship of Jehovah, and under subjection to the gospel, whereby, instead of being slaves, they were made free from the bondage of sin and death, was the great subject signified by these magnificent expressions. The Hebrew, wnytjt µym[ rbdy, is literally, He shall speak the people under us, that is, shall conquer, and make them subject to us by his word, the rod of his strength, to be sent forth out of Zion, (Psalm 110:2,) whereby the people were to be made willing in the day of his power; by the law, the gospel law, or word of the Lord, which was to go forth from Jerusalem, Isaiah 2:3. In consequence of our Lord’s ascension, his all-subduing word went forth, and, under its influence and direction, the convinced and converted nations renounced their idols and their lusts, and bowed their willing necks to the yoke of Jesus, and became his holy and happy subjects. “This,” says Dr. Horne, “is that great conquest foreshowed by the victories of Joshua, David, and all the faithful heroes of old time, and foretold in language borrowed from their histories.” And the nations under our feet — The Gentile converts were in some sort brought under the Jews, because they were subjected to Christ and to his apostles, and to the primitive church, who were Jews. Or, rather, the psalmist speaks this in the name of the whole church, made up of Jews and Gentiles, unto which all particular believers were to submit themselves in and for the Lord.

1-4. The first division of the psalm ends, (verse 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. Psalm 98:8; Isaiah 4:12. Most high—A descriptive title of Jehovah, as also great King, quoted by Malachi (Malachi 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 Psalm 66:3; 81:15; 18:44; compare, also, Deuteronomy 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, (Romans 9:11,) was for all time, and involved the place of their dwelling. Genesis 15:7. The enemy had intended nothing less than to cast out Israel from his land, (see 2 Chronicles 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 Malachi 1:2; Romans 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.

V. 4. Chuse-He will appoint and bestow upon us. Inheritance-The presence and worship, and blessing of God. This God had chosen for the Israelites and resolved to chuse or set apart for the Gentiles. Of Jacob-Of the people of Jacob or Israel, who are frequently called Jacob, for these did actually enjoy the presence of God in his sanctuary. Loved-Not for any peculiar worth in them, but for his free love to them, as he declareth, Deuteronomy 7:7,8.

Verse 4. He shall choose our inheritance for us — The Syriac, Arabic, and Latin, render the word rjby, jibchar, here used, in the past time, he hath chosen, which, if understood of God’s choosing Canaan for the Israelites, and placing them in it, is certainly more proper, being according to the matter of fact. The word, however, is in the future tense, and if interpreted of the Gentiles, who were to be called into God’s church, and to receive the blessings of grace and glory for their inheritance, the more proper rendering is that of our translators, He shall choose, or, he will appoint, and bestow upon us, our inheritance — That is, the inheritance intended for us, designed to be ours, namely, God himself, who is the portion of his people, or the presence, worship, and blessing of God. This God had chosen for the Israelites, and had resolved to choose, or set apart, for the Gentiles. The excellency of Jacob — Or, his glory, or boast, as ˆwag, geon, also means; that wherein he gloried and excelled all other people, namely, not Canaan, but God’s sanctuary, the ordinances of his worship, and his presence and blessing. See Ezekiel 24:21; Amos 6:8, and 8:7. He may mean the person of Jacob, who, though he never had the actual possession of Canaan, yet had the Lord, and his presence and blessing, for his inheritance. Or, rather, he means the people of Israel, who are frequently called Jacob; for these did actually enjoy both the promised inheritance of Canaan and the presence of God in his sanctuary. Whom he loved — This he adds, partly as the reason why he chose such a noble inheritance for them, which was not any peculiar worth in them, more than in other people, but only for his free love to them, as he declares, Deuteronomy 7:7, 8; and 9:5; and partly as an evidence of the excellence of this inheritance, because it was chosen for his beloved people.

1-4. The first division of the psalm ends, (verse 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. Psalm 98:8; Isaiah 4:12. Most high—A descriptive title of Jehovah, as also great King, quoted by Malachi (Malachi 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 Psalm 66:3; 81:15; 18:44; compare, also, Deuteronomy 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, (Romans 9:11,) was for all time, and involved the place of their dwelling. Genesis 15:7. The enemy had intended nothing less than to cast out Israel from his land, (see 2 Chronicles 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 Malachi 1:2; Romans 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.

V. 5. God-This is meant literally of the ark: but mystically of Christ’s ascension into heaven, as may be gathered by comparing this with Ephesians 4:8, where the like words uttered concerning the ark upon the same occasion, Psalm 68:18, are directly applied to Christ’s ascension.

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.

Verse 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 Christ’s ascension into heaven, as may be gathered by comparing this with Ephesians 4:8, where the like words, uttered concerning the ark upon the same occasion, Psalm 68:18, are directly applied to Christ’s ascension.

Ver. 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.

5-9. This second strophe continues the strain of praise to Jehovah the King. God is gone up—More fully, Psalm 68:18, “Thou hast ascended on high.” Prophetic of Christ, as quoted by Paul from the Septuagint of the last quoted passage. Ephesians 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 Psalm 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 Psalm 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.

Verse 6. Sing praises] wrmz zammeru: this word is four times repeated in this short verse, and shows at once the earnestness 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.

Verses 6, 7. Sing praises, &c. — These words are repeated four times in this verse, to show how vehemently desirous the psalmist was that God might have his due praise and glory: and of what great necessity and importance it was to men to perform this great, though much neglected duty; unto our king — For so he is in an especial manner. God is King of all the earth — Not only ours, as I now said, but of all the nations of the world: and, therefore, he may well require, and doth highly deserve, all our praises. Sing ye praises with understanding — Not formally and carelessly, but seriously, considering the greatness of this king whom you praise, and what abundant cause you have to praise him.

5-9. This second strophe continues the strain of praise to Jehovah the King. God is gone up—More fully, Psalm 68:18, “Thou hast ascended on high.” Prophetic of Christ, as quoted by Paul from the Septuagint of the last quoted passage. Ephesians 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 Psalm 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 Psalm 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.

V. 7. The king-Not only ours, but of all the nations of the world. Sing-Not formally and carelessly, but seriously, considering the greatness of this king whom you praise, and what abundant cause you have to praise him.

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] lykcm wrmz 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. [Anglo-Saxon], Sing wisely.— Anglo-Saxon. Multitudes sing foolishly.

Verses 6, 7. Sing praises, &c. — These words are repeated four times in this verse, to show how vehemently desirous the psalmist was that God might have his due praise and glory: and of what great necessity and importance it was to men to perform this great, though much neglected duty; unto our king — For so he is in an especial manner. God is King of all the earth — Not only ours, as I now said, but of all the nations of the world: and, therefore, he may well require, and doth highly deserve, all our praises. Sing ye praises with understanding — Not formally and carelessly, but seriously, considering the greatness of this king whom you praise, and what abundant cause you have to praise him.

5-9. This second strophe continues the strain of praise to Jehovah the King. God is gone up—More fully, Psalm 68:18, “Thou hast ascended on high.” Prophetic of Christ, as quoted by Paul from the Septuagint of the last quoted passage. Ephesians 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 Psalm 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 Psalm 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.

V. 8. The throne-Heaven is often called God’s throne, whence God is said to behold and to rule all nations; of which general dominion of God, he here speaks. And Christ sits at his father’s right-hand, for that purpose.

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 8. God reigneth over the heathen — Over all heathen nations. He is not only our King, and therefore we owe our homage to him, but he is King of all the earth, verse 7, and therefore in every place the incense of praise ought to be offered to him. God, as Creator, and the God of nature and providence, reigns even over the heathen, and disposeth of them and all their affairs as he pleaseth, though they know him not, nor have any regard to him. God sitteth upon the throne of his holiness — Namely, as Judge and King, exercising dominion, or reigning, as was now said. Heaven is often called God’s throne, whence God is said to behold and to rule all nations; of which general dominion of God he here speaks. And Christ sits at his Father’s right hand for that purpose.

8. God reigneth over… heathen—µywg, (goyim,) Gentiles, heathen nations, and in verses 2 and 8, “king over all the earth”—verse 4, “peoples.” This Jehovistic reign was fully vindicated of old by calling or defending his Church in the midst of hostile nations. Thus he displayed his sovereign power over Egypt, the nations of Canaan, Syria, Assyria, Babylon, and Arabia. But the language takes a prophetic form, and is fully realized only in the call and gathering of the nations under Messiah’s reign into one spiritual commonwealth, so often and strongly brought out by the great apostle to the Gentiles. See Ephesians 1:10; 2:11-19; 3:10. God sitteth upon the throne—To which he had ascended, (verse 5,) and where he receives the homage and submission of the nations.

V. 9. The princes-The Gentiles, who were divided in their principles, and interests, and religions, are now united and gathered together to Christ, laying their scepters at his feet, and jointly owning his worship and service. And altho’ he mentions their conversion only, yet the conversion of their people might reasonably be supposed. Of the God-He doth not say the people of Abraham, lest this should be appropriated to the Israelites; but the people of the God of Abraham who worship the God of Abraham, whether they be Jews or Gentiles. The Shields-The princes or rulers, who are called shields, Hosea 4:18, because by their office they are the common prosecutors of all their people. These are the Lord’s, at his disposal, or subject to his dominion, both as to their hearts and kingdoms. Exalted-By this means God shall be greatly glorified.

Verse 9. The princes of the people are gathered together] µym[ ybydn 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 Psalm 110:3; 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 of 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 oi krataioi, the strong ones of the earth. The Vulgate reads, Quoniam dii fortes terræ 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, &c., &c.

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.

Verse 9. The princes of the people — The heads of the tribes; even the people of the God of Abraham — With all the people that worship him, who promised to give this country unto Abraham; are gathered together — Are assembled at their solemn feasts, without any fear of invasion from their foreign neighbours; for the shields of the earth belong unto God — For God (to attend whose service they have left their own houses unguarded) hath undertaken their protection; and he is infinitely superior to all other gods, who pretend to be the defenders of the earth. So Bishop Patrick. But almost all the ancient versions and more modern translators render the former clause of this verse, The princes of the nations are incorporated with the God of Abraham: similar to which is the version of our Liturgy; The princes of the people are joined to the people of the God of Abraham. “In this prophetical sense,” says Dr. Dodd, “which seems most proper, the princes of the people mean the heathen princes, who were to be converted to Christianity, and to join themselves to the people of the God of Abraham; that is, to the Jewish converts under the dominion of Christ. The shields mean the sovereignty of the whole earth: for God takes to him the shields of the earth; all the princes of it under his own immediate government. King and shield are synonymous, Psalm 84:9.”

Ver. 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 Redeemer’s 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, ver. 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.

9. The princes of the people are gathered—Literally, the willing minded of the nations are gathered. The word rendered “princes” means, willing minded, free, voluntary, and hence nobles, princes. These had voluntarily assembled, as representatives, to pay tribute to Jehovah, their liege Lord and sovereign. The language has a prophetic outlook of gospel times. The poet had just announced that “God reigneth over the Gentiles,” (verse 8;) and now the princes of the µym[, am-meem—peoples, nations—meet to tender their submission and homage. Even the people of the God of Abraham—The word “even” is not in the Hebrew, and “people,” here, (µ[,) is in the singular, of which peoples in the preceding line is plural. Taking the singular in its definitive sense of “people of the God of Abraham “—the Hebrew stock—and the plural in the sense of peoples, or nations of the Gentiles, which is in harmony with the connexion and admissible in usage, we derive the idea of the Church universal gathered out of all the nations: or, with Delitzsch, we may suppose “the princes of the nations band themselves into a people of the God of Abraham.” Shields of the earth belong unto God— “Shields of the earth” are, probably, here put for the princes of the nations just mentioned, who are the natural protectors of society. See Hosea 4:18, where shields is translated rulers. So God is called “our shield,” Psalm 84:9. These centres and heads of civil power are in the hands and at the disposal of God, and when they submit the people will follow.