Psalms 47:1

PSALM 47

GOD THE KING OF THE EARTH

THE ASCENSION OF CHRIST

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

The third so-called "interpretation" we reject altogether as being merely a recent device artificially contrived by critics as a means of excluding any reference here to the Messiah. We do not believe there ever was any such "cultic practice" among the Hebrew people, the whole conception of such a thing being founded merely in men's imagination. Kyle Yates, one of the translators of the RSV, is as knowledgeable as anyone in this generation; and he flatly declared that, "There is no direct evidence that such a festival took place in pre-Exilic days."[2] The same scholar added that, "In its prophetic aspect, this Psalm finds its fulfilment in the future reign of Christ on earth."[3]

We accept Yates' statement here as correct, being wrong only in his identifying the reign of Christ as synonymous with the so-called Millennial reign of Christ following the present dispensation.

The current dispensation of the Grace of God is the Millennium. For those interested in a full discussion of this question, we refer to Vol. 12 (Revelation) of our New Testament Series, pp. 449-454.

The so-called "cultic" interpretation is based upon the pagan notion that human nations could "enthrone God" by some ritualistic performance, involving all kinds of pretensions regarding the `magical' power of such ceremonies. As Rhodes said, "In no sense (in this Psalm) is God thought to be enthroned by man through magic ritual."[4] Despite this, Interpreters Bible actually entitled this psalm as, "A Psalm of Yahweh's Enthronement."[5] There never was, even in Babylon, a more pagan notion than this.

For centuries, this Psalm has been sung by the Jews, "In the synagogues on the Feast of Trumpets, the Jewish New Year."[6]

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

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

PRAISE OF GOD FOR HIS DELIVERANCE

Psalms 47:1-4

"Oh clap your hands, all ye peoples;

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

He is a great king over all the earth.

He subdueth peoples under us,

And nations under our feet.

He chooseth our inheritance for us,

The glory of Jacob whom he loved.

(Selah)"

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

"Is terrible" (Psalms 47:2). "This word has a misleading connotation in our day. It does not mean anything repulsive, but something most marvelous and attractive, calling forth our richest praises. `Awe-inspiring' is what is meant."[7]

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

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

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

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