Psalms 47 commentary

The God with whom we have to do, is a God of awful majesty. The universal and absolute sovereignty of a holy God would be too terrible for us even to think of, were it not exercised by his Son from a mercy-seat; but now it is only terrible to the workers of iniquity. While his people express confidence and joy, and animate each other in serving him, let sinners submit to his authority, and accept his salvation. Jesus Christ shall subdue the Gentiles; he shall bring them as sheep into the fold, not for slaughter, but for preservation. He shall subdue their affections, and make them a willing people in the day of his power. Also it speaks of his giving them rest and settlement. Apply this spiritually; the Lord himself has undertaken to be the inheritance of his people. It shows the faith and submission of the saints. This is the language of every gracious soul, The Lord shall choose my inheritance for me; he knows what is good for me better than I do.

Praise is a duty in which we ought to be frequent and abundant. But here is a needful rule; Sing ye praises with understanding. As those that understand why and for what reasons they praise God, and what is the meaning of the service. It is not an acceptable service, if it is not a reasonable service. We are never to forget the end of Messiah's exaltation, so continually do the prophets dwell upon the conversion of the nations to the gospel of Christ. Why do we vainly fancy that we belong to him, unless the Spirit reign in our hearts by faith? Lord, is it not thy glory and delight to give repentance to Israel and remission of sins, now that thou art exalted as a Prince and a Saviour? Set up thy kingdom in our hearts. Bring into captivity every thought to the obedience of Christ. And so sweetly constrain all the powers and faculties of the souls of thy redeemed, into holy love, fear, and delight in thee, that praise with the understanding may rise from every heart, both here and for ever, to Thee, our God.

PSALM 47

Some think that this psalm was composed at the time when the temple was dedicated, and the ark of the covenant placed in the sanctuary. But as this is a conjecture which has little to support it, it is better, if I am not mistaken, instead of detaining ourselves with this, to consider the subject-matter of the psalm, and the use to which it ought especially to be applied. It was no doubt appointed for the stated holy assemblies, as may be easily gathered from the whole tenor of the poem; and perhaps it was composed by David, and delivered by him to the Levites, to be sung by them before the temple was built, and when the ark as yet abode in the tabernacle. But whoever was its author, he exhorts not only the Israelites, but also all nations, to worship the only true God. It chiefly magnifies the favor which, according to the state of things at that time, God had graciously vouchsafed to the offspring of Abraham; and salvation to the whole world was to proceed from this source. It however contains, at the same time, a prophecy of the future kingdom of Christ. It teaches that the glory which then shone under the figure of the material sanctuary will diffuse its splendor far and wide; when God himself will cause the beams of his grace to shine into distant lands, that kings and nations may be united into fellowship with the children of Abraham.

To the chief musician of the sons of Korah: A Psalm.

Psalm 47:1-4

1. Clap your hands, all ye peoples: shout unto God with the voice of triumph. 2. For Jehovah is high, terrible, and a great King over all the earth. 3. He hath put in order “Ou, range.” — Fr. marg. “Or, subdued.” the people under us, and the nations under our feet. 4. He hath chosen our inheritance for us, the glory of Jacob, whom he loved. Selah.

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

PSALM 47

Psa 47:1-9. Praise is given to God for victory, perhaps that recorded (2Ch 20:20-30); and His dominions over all people, Jews and Gentiles, is asserted.

1. clap ... hands ... people--literally, "peoples," or "nations" (compare De 32:43; Psa 18:49; 98:9).

2-3. His universal sovereignty now exists, and will be made known.

4. He shall ... inheritance--the heathen to be possessed by His Church (Psa 2:8), as Canaan by the Jews.

excellency of Jacob--literally, "pride," or, that in which he glories (not necessarily, though often, in a bad sense), the privileges of the chosen people--

whom he loved--His love being the sole cause of granting them.

5-7. God, victorious over His enemies, reascends to heaven, amid the triumphant praises of His people, who celebrate His sovereign dominion. This sovereignty is what the Psalm teaches; hence he adds,

sing ... praises with understanding--literally, "sing and play an instructive (Psalm)." The whole typifies Christ's ascension (compare Psa 68:18).

8-9. The instruction continued.

throne of ... holiness--or, "holy throne" (see on Psa 2:6; Psa 23:4).

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.

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.

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.

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.

Sing praises - זמרו 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.

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.

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.

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.

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

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, Deut 7:7,8.

God - This is meant literally of the ark: but mystically of Christ's 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, Psal 68:18, are directly applied to Christ's ascension.

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.

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.

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.

1. O Clap your hands, all ye people , shout unto God with the voyce of triumph.

Either, 1. All the Tribes of Israel: For the several Tribes are sometimes called several People. See Iudg. 5. 14. Ezek. 2. 3. Act. 4. 27. Or, 2. All Nations, not onely Iews, but Gentiles: for all of them either had, or might have Benefit by the Ark, upon their Addresses to God there, and especially by Christ and his Ascension.

In the Worship, and unto the Glory, of the God of Israel.

2. For the LORD most high is terrible , be is a great King over all the earth .

Or, is most high (in himself above all God's) (which Conjunction is oft understood) Te[illegible: 1+ letters]rible, to all his Enemies.

The universal Monarch of the whole World, and not of onely Israel.

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

Or, l[illegible: 1+ letters]ad like Sheep; Or, [illegible: 1+ letters]ring into the Fold, as divers render the Word, by Comparing Isa. 5. 17. Mich. 2. 12. He seems to speak of such a Subjugation of them, as was for the good of the People subdued, because this is Matter of Rejoy[illegible: 1+ letters] ing to them, v. 1. Which is true both of those People whom David subdued, who thereby had Opportunities, Obligations and Encouragements, to own and Worship the true God, which was the onely way to their true and lasting Happiness; and especially of those Gentiles, who were subdued to Christ, by the preaching of the Gospel.

The Gentile-Converts were in some sort brought under the Iews, because they were subjected to Christ, and to his Apostles, and to the primitive Church, which were Iews. Or, the Psalmist may speak this in the Name of the whole Church, which then were Israelites onely, but afterwards were made up of Iews and Gentiles, unto which all particular Believers, were to submit themselves in and for the Lord.

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

(i. e.) He will appoint and bestow upon us. This Verb of the future Tense may seem to agree well with the Gentiles, because this Blessing was not now present, but future, and so the Sence designed by the Holy Ghost may be this, though at present we are wicked and wretched Creatures, and Strangers to the Common wealth of Israel, yet there is a time coming wherein God will chuse or take us into the Number of his Children by gracious Adoption. But futures are Variously rendred; and accordingly the Vulgar Latin, Syriack and Arabick render this Word, He hath chosen. The Ch[illegible: 1+ letters]dee ren[illegible: 1+ letters]ers this and the following Words, He will take Pleasure in us, so as to give us our Inheritance.

Either the Land of Canaan: Or Heaven; which was typified by that Land: Or rather, God himself who is called his peoples Portion or I[illegible: 1+ letters]heritance, as Psal. 16. 5. and 73. 26. and elsewhere, or 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.

Or, Glory; wherein Iacob gloryed and excelled all other People. See Ezek. 24. 21. A[illegible: 1+ letters]os 6. 8. and 8. 7.

Either, 1. Of the Person of Iacob; Who, though he never had the Possession of the Land of Canaan, yet had the Lord and his Presence, and Blessing for his Inheritance. Or rather, 2. Of the People of Iacob or Israel, who are frequently called Iacob, as Numb. 23. 7. 10. 23. Psal. 14. 7. and 44. 4, &c. for these did actually enjoy the promised Inheritance of [illegible: 1 word], and the Presence of God in his Sanctuary.

This he addes; Partly, as the reason why he chose such a noble Inheritance for them, not for any peculiar worth in them, more than in other People, but onely for his free Love to them, as he declareth, [illegible: 1 word]. 7. 7. 8 and 9. 5. and Partly, as an Evidence of the excellency of this Inheritance, because it was chosen for [illegible: 1 word] beloved People.

5. God is gone up with a shout, the LORD with the sound of a trumpet.

This is meant litterally of the Ark, wherein God was present, which went, or was carried up to the [illegible: 1+ letters]ll of [illegible: 1 word], 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 Acclam[illegible: 1+ letters]ions of the People, and with the sound of Trump[illegible: 1+ letters]ts: but Myst[illegible: 1+ letters]ally it respects Christ's ascension in Heaven, as ma[illegible: 1+ letters] be gathered by Comparing this with Eph. 4. 8. where the like Words uttered concerning the Ark upon the same Occasion, Psal. 6[illegible: 1+ letters]. 18. are directly applied to Christ's a[illegible: 1+ letters]cension.

Marginal references: Psal. [illegible: 1 word]. [illegible: 1 word] ▪ 25.

6. Sing praises to God, sing praises: sing praises unto our King sing praises.

These words are repeated four times in this Verse, to shew how Veheme[illegible: 1+ letters]tly desirous the Psalmist was, that God might have his due Praise and Glory; and of how great necessity and importance it was to Men, to perform this great, though much neglected, Duty.

For so he is in a [illegible: 1+ letters]pecial manner.

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

Not onely ours, as I now said, but also of all the Nations of the World; and therefore he may well require, and doth highly deserve all our Praises.

Not rashly, o[illegible: 1+ letters] [illegible: 1+ letters]ormally and Carel[illegible: 1+ letters]sly, but seriously considering the greatness of this King whom you praise, and what abundant Cause you have to praise and admire him. Which is an intimation that the Matter of this Psalm is more sublime, and important than ordinary.

Marginal references: Or, every [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] [illegible: 1 word], or, si[illegible: 1+ letters]g [illegible: 1 word]. P[illegible: 1+ letters]al. 45.

8. God reigneth over the heathen : God sitteth upon the throne of his holiness.

(i. e.) Over all heathen Nations, as being the King of all the Earth, v. 7. Which was not true in Davids time, but was fulfilled by Christ.

To wit, as Judge and King, exercising Dominion, or Reigning as he now said; this being onely another Expression of the same thing. And this Holy Torone is either, 1. The Ark, upon which God was said to sit to govern the Israelites. Or rather, 2. Heaven; which is oft called Gods Throne, Psal▪ 11. 4. Isa. 66. 1. whence God is said to behold and to rule all Nations; of which general Dominion of God he here speaks. And here Christ [illegible: 1 word] at his Fathers right Hand, for that purpose.

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 .

Either, 1. The heads of the Tribes of Israel who were gathered together to the Tabernacle, or Temple upon solemn Feasts. Or rather, 2. The Princes (or, the [illegible: 1 word] or willing ones, as this Word is rendred, P[illegible: 1+ letters]al. 110 3) of the Gentiles, who are here known by the Name of the People, v. 1. 3. who were divided in their Principles, and Interests, and Religions, but are now united and gathered together unto Christ, laying their Scepters at his Feet, and joyntly owning and promoting his Worship and Service. So he speaks of the Conversion of the Gentiles; although he mentions onely their Princes, because their Conversion might seem to be most difficult in sundry Respects, and therefore that being affirmed, the Conversion of their People, with or after them, might very reasonably be supposed.

So he explains the former Clause, and shews what People he spake of, and it is observable, he doth not say the People of Abraham, lest this should be appropriated to the I[illegible: 1+ letters]raelites, but, the People of the God of Abraham; (i. e.) which Worship the God of Abraham, whether they be Iews or Gentiles. So this is a Prophecy of the Conversion of the Gentiles; which also is intimated by the Name here used, which is not his Old and first Name, Abram, but his new Name, Abraham, given to him to signifie, that he should be the Father of many Nations, Gen. 17. 5. Or these Words with the former, may be, and are by divers learned Interpreters rendred thus: The Princes of the People, (i. e. Of the Gen[illegible: 1+ letters]iles) are (i. e. Shall be, as is usual in Prophetick style) [illegible: 1 word] unto (which Particle is sometimes understood, as [illegible: 1 word]. 5. 8. [illegible: 1 word]. 26. 10. Hose. 2. 14.) the People of the God of Abraham, (i. e.) Unto the Iews, and so both Iews and Gentiles shall [illegible: 1+ letters]e united in one Religion; and so God shall reign [illegible: 1 word] [illegible: 1 word] [illegible: 1 word], and be King of all the [illegible: 1 word], as is here said, v. 7, 8. and all [illegible: 1 word] shall [illegible: 1 word] their H[illegible: 1+ letters]s for joy, as it is▪ v. 1.

Either, 1. The protection of the People of all the Earth. Or rather, 2. Their Princes or Rulers, who are fitly called Shields, H[illegible: 1+ letters]se. 4. 18. because by their Office they are or should be the common Parents and Protectors of all their People, to defend them from all Oppression▪ and Injuries. These, saith he, are the [illegible: 1+ letters]rds, (i. e.) At his disposal▪ or subject to his Dominion, both as to their Hearts and Kingdom[illegible: 1+ letters]. And so this is here Conveniently added, as the Reason of that great and improbable Event, sor[illegible: 1+ letters] told in the foregoing Words, that the Princes of the People (which of all others were most lofty and wilful, and incorrigible) should joyn and subject themselves to the Lord, and to his Church.

By this means God shall be greatly Glorified, and appear to be far above all the Princes of the World, and above all other Gods.

Marginal references: Or, the [illegible: 1 word] [illegible: 1 word] of the People are gathered unto the People of the God of Abraham.

Psa 47:1-3 (Hebrew_Bible_47:2-4) “Thereupon the fear of Elohim” - so closes the chronicler (2Ch 20:29) the narrative of the defeat of the confederates -  “came upon all kingdoms of the countries, when they heard that Jahve had fought against the enemies of Israel.” The psalmist, however, does not in consequence or this particular event call upon them to tremble with fear, but to rejoice; for fear is an involuntary, extorted inward emotion, but joy a perfectly voluntary one. The true and final victory of Jahve consists not in a submission that is brought about by war and bloodshed and in consternation that stupefies the mind, but in a change in the minds and hearts of the peoples, so that they render joyful worship unto Him. In order that He may thus become the God of all peoples, He has first of all become the God of Israel; and Israel longs that this the purpose of its election may be attained. Out of this longing springs the call in Psa 47:2. The peoples are to show the God of revelation their joy by their gestures and their words; for Jahve is absolutely exalted (עליון, here it is a predicate, just as in Psa 78:56 it is an attribute), terrible, and the sphere of His dominion has Israel for its central point, not, however, for its limit, but it extends over the whole earth. Everything must do homage to Him in His own people, whether willingly or by constraint. According to the tenses employed, what is affirmed in Psa 47:4 appears to be a principle derived from their recent experience, inasmuch as the contemporary fact is not expressed in an historical form, but generalized and idealised. But יבחר, Psa 47:5, is against this, since the choosing (election) is an act done once for all and not a continued act; we are therefore driven to regard the futures, as in Num 23:7; Jdg 2:1, as a statement of historical facts. Concerning ידבּר, He bent, made to stoop, vid., Psa 18:48. There is now no necessity for altering יבחר into ירחב, and more especially since this is not suited to the fact which has given occasion to the Psalm. On the contrary, יבחר presupposes that in the event of the day God has shown Himself to be a faithful and powerful Lord [lit. feudal Lord] of the land of Israel; the hostile confederation had thought of nothing less than driving Israel entirely out of its inheritance (2Ch 20:11). The Holy Land is called the pride (גּאון) of Jacob, as being the gift of grace of which this, the people of God’s love, can boast. In Amo 6:8 גאון יעקב has a different meaning (of the sin of pride), and again another sense in Nah 2:3 (of the glory of all Israel in accordance with the promise); here it is similar to Isa 13:19. את has a conjunctive accent instead of being followed by Makkeph, as in Psa 60:2; Pro 3:12 (these are the only three instances). The strophe which follows supports the view that the poet, in Psa 47:5, has a recent act of God before his mind.

Psa 47:4-8 (Hebrew_Bible_47:5-9) The ascent of God presupposes a previous descent, whether it be a manifestation of Himself in order to utter some promise (Gen 17:22; Jdg 13:20) or a triumphant execution of judgment (Psa 7:8; Psa 68:19). So here: God has come down to fight on behalf of His people. They return to the Holy City and He to His throne, which is above on Zion, and higher still, is above in heaven. On בּתרוּעה and קול שׁופר cf. Psa 98:6; 1Ch 15:28, but more especially Amo 2:2; for the “shout” is here the people’s shout of victory, and “the sound of the horn” the clear sound of the horns announcing the victory, with reference to the celebration of the victory in the Valley of praise and the homeward march amidst the clanging music (2Ch 20:26.). The poet, who has this festival of victory before his mind as having recently taken place, desires that the festive sounds may find an unending and boundless echo unto the glory of God. זמּר is first construed with the accusative as in Psa 68:33, then with the dative. Concerning משׂכּיל = ᾠδὴ πενυματική (Eph 5:19; Col 3:16), vid., on Psa 32:1. That which excites to songs of praise is Jahve’s dominion of the world which has just been made manifest. מלך is to be taken in just the same historical sense as ἐβασίλευσας, Rev 11:15-18. What has taken place is a prelude of the final and visible entering upon the kingdom, the announcement of which the New Testament seer there hears. God has come down to earth, and after having obtained for Himself a recognition of His dominion by the destruction of the enemies of Israel, He has ascended again in visible kingly glory. Imago conscensi a Messia throni gloriae, says Chr. Aug. Crusius, tune erat deportatio arcae faederis in sedem regni.

Psa 47:9 (Hebrew_Bible_47:10) In the mirror of the present event, the poet reads the great fact of the conversion of all peoples to Jahve which closes the history of the world. The nobles of the peoples (נדיבי with the twofold meaning of generosi), the “shields (i.e., the lords who are the defenders of their people) of the earth” (Hos 4:18), enter into the society of the people of the God of Abraham; πέρας αἱ πρὸς τὸν πατριάρχην Ἀβραὰμ ἔλαβον ὑποσχέσεις, as Theodoret observes. The promise concerning the blessing of the tribes of the nations in the seed of the patriarch is being fulfilled; for the nobles draw the peoples who are protected by them after themselves. It is unnecessary to read עם instead of עם with Ewald, and following the lxx and Syriac; and it is also inadmissible, since one does not say נאסף עם, but ל or אל. Even Eusebius has rightly praised Symmachus and Theodotion, because they have translated the ambiguous ἀμ by λαὸς (τοῦ Θεοῦ Ἀβραάμ), viz., as being a nominative of the effect or result, as it is also understood by the Targum, Jerome, Luther, and most of the Jewish expositors, and among modern expositors by Crusius, Hupfeld, and Hitzig: They gather and band themselves together as a people or into a people of the God of Abraham, they submit themselves with Israel to the one God who is proved to be so glorious.It is also accented accordingly, viz., נאספו with Rebia magnum, which (and in this respect it is distinguished from Mugrash) makes a pause; and this is then followed by the supplementing clause with Zinnor, Galgal, and Olewejored.

The conclusion (v. 11) reminds one of the song of Hannah, 1Sa 2:8. Thus universal homage is rendered to Him: He is gone up in triumph, and is in consequence thereof highly exalted (נעלה, 3rd praet., the result of consequence of the עלה in Psa 47:6). The inaccessibleness of the City of God

Psa 48:1-14 is also a song of thanksgiving for victory. It is connected with Psa 46:1-11 and Psa 47:1-9 by the fundamental thought of the exaltation of Jahve above the peoples of the earth; but is distinguished from them both in this respect, viz., that, in accordance with the favourite characteristic of Korahitic poetry, the song of thanksgiving for victory has become a song in praise of Jerusalem, the glorious and strong city, protected by God who sits enthroned in it. The historical occasion is the same. The mention of the kings points to an army of confederates; Psa 48:10 points to the gathering held in the temple before the setting out of the army; and the figurative representation of the hostile powers by the shattered ships of Tarshish does not apply to any period so well as to the time of Jehoshaphat. The points of coincidence between this Psalm (cf. Psa 48:7 with Isa 33:14; Psa 48:8 with Isa 33:21; Psa 48:13 with Isa 33:18; v. 15 with Isa 33:22), as well as Psa 46:1-11, and Isaiah do not prove that he is its author.

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."

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, v. 7, 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. ii. 12, 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 (1 Kings xiv. 27, 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.

PSAL. XLVII.

To the Master of the Musicke, to the sonnes of Korach a Psalme.

ALl peoples clap ye hands, shout triumphantly to God with voice of shrilling. For Iehovah is high, fearfull, a great King over all the earth. Hee hath subdued peoples under us, and nations under our feet.

He hath chosen for us our inheritance, the high excellencie of Iakob, whom hee loveth Selah. God is gone up with triumph, Iehovah with voice of trumpet. Sing Psalme to God sing Psalme; sing Psalme to our King sing Psalme. For God is King of all the earth; sing an instructing Psalme. God reigneth over the heathens, God sitteth on the throne of his holinesse. The bounteous Princes of the peoples are gathered, the people of the God of Abraham, for the shields of the earth are Gods; vehemently is hee exalted.

Annotations. CLap hands] or the Palmes; Hebrew, the palme: a signe of joyfull approbation, used as at other times, so at the coronation of Kings, 2 King. 11. 12. So after Psalm. 98. 8. voice of [illegible: 1 span]ing] that is, a shrill voice and joyfull. See the notes on Psalm. 5. 12. and 41. 12. Vers. 4. He hath subdued, or, will subdue: So in the next verse, He will chuse; but the time to come is often used for the time past or continued. And here it seemeth to be spoken of the subduing of the Canaanites, and the [illegible: 1 word] subduing of nations to Christ, by preaching of the Gospell. Of subduing, see Psal. 18. 48. the Chaldee here translateth it, kill. Vers. 5. our inheritance] the land of Canaan, Psal. 78. 55. and that immortall undefiled heritage reserved in heaven for us, 1 Pet. 1. 4. high excellencie] or glorious highnesse; meaning the kingdome, priest-hood, Temple, &c. (as the Chaldee mentioneth, the house of the Sanctuary:) whereby Iacobs posteritie excelled, Ezek. 24. 21. Amos 6. 8. and 8. 7. Nahum 2. 2. and all the heavenly promises given to the Church in Christ. Vers. 6. God is gone up] as when the [illegible: 1 letter]rke went up from Ki[illegible: 1 span]th-j[illegible: 1 letter]arim to Ierusalem, 2 Sam. 6. 15. 1 Chron. 13. 8. and 15. 28. when the Arke was carried by Solomon into the Temple, 2 Chron. 5. when Christ ascended with triumph into heaven, Luke 24 51, 52. and with like glory shall he come againe, 1 Ihess. 4. 16. Act. 1. 9, 11. The Chaldee referreth this Going up, to the Exalting of Gods name. Vers. 7. an instructing Psalme] Maschil, the title of Psal. 32. and many others, here used in like sense for a Psalme to give instruction; or, as in Psal. 14. 2. for a prudent understanding person; in this sense, sing Psalme every one that is prudent; or, as the Greeke explaineth it, sing prudently; the Chaldee, with good understanding. Vers. 9. throne of his holinesse] Greeke, his holy throne. See Psal. 9. 5. Revel. 4. 2. The Chaldee calleth it, the throne of his glory. Vers. 10. The bounteous Princes] or, the voluntaries, Nobles: A name given to the liberall and free hearted, Isa. 32. 5. 8. Exod. 35. 21, 29. and to Princes or Nobles, Numb. 21. 18. Psal. 113. 8. and 118. 8. Iob 12. 21. So here the Greeke hath Princes. are Gods] or, to God (belong) the shields of the earth: He is the great conquer our and protectour of all, Gen. 15. 1. Shields also are Magistrates and Governours, that protect the Common-weales, Hos. 4. 18. Psal. 89. 19. So the Greeke here hath, the strong men of the earth.

PSAL. XLVII.

A Pſalm for the Sons of Korah] Carmen triumphale, ſaith Mollerus; a Panegyrical Oration, ſaith Beza, written by David, when top-full of moſt ardent zeal, and ſung by the Korites in that ſtately ſolemnity, whereat he brought at length the Lords holy Ark into the City of David: which gallant Hiſtory is lively ſet forth, 2 Sam. 6. & 1 Chron. 15. And the uſe that David doth here make of it, viz. concerning Chriſts Kingdom, and the benefits thereby, concerneth us as much, or rather more, than that ancient people. The Rabbins with one conſent ſay, that this Pſalm is to be underſtood De diebus Chriſti, of the days of the Meſſiah, who was prefigured by the Ark, and ſhould be the joy of all Nations.

Verſ. 1. O clap your hands all yee people] As they uſed to do at their Kings Coronation, 2 King. 11.12. ſhew your joy for, and intereſt in Chriſt your King, by manifeſting your righteouſneſs, and peace, and joy in the Holy Ghoſt. Other joys are mixt, and dear-bought, but this is ſincere and gratuitous, as the Prophet Iſaiah ſetteth forth elegantly, chap. 9.3, 5, 6, 7.

Shout unto God, with the voyce of triumph] Heb. Of ſhrilling. gods praiſes are to be celebrated with all manner of chearfulneſs; and we are to be vexed at the vile dulneſs of our hearts, that are no more affected and enlarged hereunto; ſeeing all cauſes of joy are found eminently in God, and he is ſo well worthy to be praiſed, Pſal. 18.3. Jews and Gentiles are here joyntly called upon, joyfully to praiſe their Redeemer.

Verſ. 2. For the Lord moſt high is tirrible] Amiable to his own, terrible to his rebels. This Son, if not kiſſed, will be angry, Pſal. 2. This Lamb, for a need, can ſhew himſelf a Lion: as he is the Father of Mercies, ſo the God of Recompences, &c. and being moſt high hee can eaſily overtop and ſubdue the ſtouteſt of his enemies.

He is a great King over all the earth] As having taken poſſeſſion by his wonderful Aſcenſion, of the univerſal Kingdom given him by his Father, and gathered himſelfa Church out of all Mankind, which he wonderfully ruleth, and defendeth againſt the rage of Earth, and of Hell.

Verſ. 3. He ſhall ſubdue the people under us] This was typified in the Government of the Iſraelites, then aſcendent in Davids days, but fulfilled when Chriſt rode abroad on his white Horſe, the Apoſtles, Conquering and to conquor, Rev. 6. Quando Britannorum inacceſſa Romanis loca Chriſto patuerint, as Tertullian hath it. Chriſt ſubdued the Britans and others, whom the victorious Romans could never come at. The Chaldee hath it, he ſhall kill the people under us, ſc. with the ſword of the Spirit, the Word; when the Law came, ſin revived, and I dyed, Rem. 7.9. The Hebrew is, He ſhall ſpeak the people under us; that is, he ſhall by the preaching of the Goſpel, powerfully perſwade Japhet to dwell in the tents of Shem, Gen. 9.27. Tremellius rendreth it,Jun. ex Aben-Ezra, & R. Judah. Cogit in caulam populos, he gathereth the people into the fold, viz. that there may be one Sheep-fold, and one Shepherd, as Joh. 10.16. Eph. 2.14.

And the Nations under our feet] Hence the Jews to this day dream (as did alſo the Diſciples, ſowred with their leaven) of an earthly Kingdom, wherein the Meſſiah at his coming ſhall ſubdue the Nations, and diſtribute their Provinces and wealth among his Jews. But Chriſts Kingdom is of another nature, and the Nations are already ſubdued to the Church, which remaineth one and the ſame, although the Jews be as branches broken off, and others ſet in their place, Rom. 11.24. Beſides, by the Nations under the Jews feet is meant (ſay ſome) that the Gentiles ſhould be Scholars, and the Jews School-maſters, as it were, unto them: for ſo fitting under the feet, or at the feet, ſignifieth in Scripture, Acts 22.3. Luke 10.39. 2 King. 2.5. The teacher was called Joſhebh, or Sitter; the Scholar Mithabbek, or one that lieth along in the duſt, in token of his humble ſubjection. And in this ſenſe Seneca ſome where ſaith, that the baſeſt of people (meaning the Jews) gave Laws unto all the world.

Verſ. 4. He ſhall chuſe our inheritance for us] Or, He hath choſen, Of his free grace, he eſpied out the Land of Canaan for his people Iſrael, flowing with Milk; and Honey, and ſuch as was the glory of all Lands, Ezek, 20.6. and as much, yea much more hath he done for the whole Iſrael of God, both of Jews and Gentiles, by electing them to an inheritance immortal, undefiled, reſerved in Heaven for them, 1 Pet. 1.4.

The excellency (or high-glory) of Jacob whom he loved] i.e. All thoſe high and honourable Priviledges wherein Jacob once, and now all the faithful may wellglory and rejoyce. See Rom. 9.4.5. having as great both abundance and aſſurance of Gods grace and goodneſs, as Jacob ever had.

Verſ. 5. God is gone up with a ſhout] The Ark is here called God, as alſo Pſa. 132.5. and the face of God, Pſ. 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 Zion, was a type of Chriſts 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 foolsparadiſe 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.

With the ſound of a trumpet] Concrepantibus tubis: and in like ſort he ſhall return;De Syuags Jud. c. 13 Acts 1.11. with 1 Thſ. 4.16.

Verſ. 6. Sing praiſes to God, ſing praiſes] Do it with all alacrity, and aſſiduity, being of that Martyrs mind who ſaid, Should I do nothing elſe all the days of my life, yea as long as the days of Heaven ſhall laſt, but kneel upon my knees, and repeat over Davids Pſalms to the glory and praiſe of God, yet ſhould I fall infinitely ſhort of what is my duty to do.

Verſ. 7. For God is King of all the earth] q. d. Our King, ſaid I? it is too little; he is King of all the earth. A title vainly taken by ſome proud Princes, as Seſoſtris King of Aegypt, who would needs be called [non-Latin text not transcribed], Lord of the whole world. So, a Decree went out from Auguſtus Caſar, that all the World ſhould be taxed, Luk. 2.1. The great Turk Amurath the third ſtiled himſelf,Turk, Hiſt. 91 God of the earth, Governour of the whole world, &c. but theſe were but bubbles of words, as Saint Peter hath it, God is the ſole Monarch of the whole Earth, [non-Latin text not transcribed].

Sing yee praiſes with underſtanding] Non bacchantium more, but prudently, and with a well compoſed minde, ſaith Vatablus, Pſalmo Didaſcalico, ſaith Tremellim, with ſuch a Pſalm or Song, as whereby yee may rightly inform one another concerning his Kingdom, and your own duty. Heb. Sing yee Maſchil, that is,Quotquot ſapientes inrelligentes & petitieſtis pſallend one of the Pſalms that bear that title, as ſome ſenſe it: or, every one of you that hath skill in Songs, as others.

Verſ. 8. God reigneth over the Heathen] This is his univerſal Kingdom, whereof before, verſ. 7. and yet never can too much be ſaid of it.

God ſitteth upon the throne of his holineſs] He is in a ſpecial manner King of his Church (as Ahaſueroſh was of his Heſter) called his throne, Exod. 87.16 (becauſe the hand upon the throne of the Lord, that is, Amalechs hand upon the Church, as ſome interpret it) His throne of glory, Jer. 4.21. and here the shrone of his holineſs, becauſe Chriſt (who is called God ſo many times in this Pſalm) loved the Church, and gave himſelf for it, that he might ſanctifie and cleanſeir, and ſo preſent it to himſelf a glorious Church, Eph. 5.25, 26, 27.

Verſ. 9. The Princes of the people are gathered together) Or, the voluntary of the people: The great ones diſdain not to meet with the meaneſt at the publick Aſſemblies, for performance of holy duties; but thither they fly one with another, as the Doves do to their windows, Iſa. 63.8. glorying in this, that they are Chriſts Vaſſals, as did Conſtantine, Valentinian, and Theodaſius, Socrates. thoſe three great Emperours, caſting their Crowns at his feet, and willing to come under the common yoke of his obedience, with the reſt of the people of the God of Abraham, the common ſort of Chriſtians.

For the Shields of the earth be long to God]. That is, thoſe Princes and Magiſtrates alſo, Hoſ. 4.18. Pſal. 89.18. belong to the covenant of election a though not many mighty not many noble are called, 1 Cor. 1.26. and it was grown to a Proverb, [illegible: 1 letter]mnium bonorum Principum imagines in [illegible: 1 word] annulo ſc[illegible: 1 letter]lpi poſſe. The Spaniſh Fryer was wont to ſay there were but few Princes in Hell; and why? becauſe there were but few in all. If ſuch ſhall ſhew themſelves ſhields to their people to protect them from wrong; and not ſharks rather to peel them, and pillage them; God will own and honour ſuch. Others thus; the ſhields of the Earth belong to the Lord, that is, the Militia of the World is his; he hath and can quickly raiſe the Poſſe comitatus of all Countries.

He is greatly exalted] How ſhould he be otherwiſe who hath ſogreat a command, and uſeth it for the defence of his people? Eſpecially if the Grandees of the earth become Religious; and draw on others by their example, and liberality? Magnates Magnetes.

O clap your hands. The most natural and most enthusiastic tokens of exultation are to be used in view of the victories of the Lord, and his universal reign. Our joy in God may be demonstrative, and yet he will not censure it. All ye people. The joy is to extend to all nations; Israel may lead the van, but all the Gentiles are to follow in the march of triumph, for they have an equal share in that kingdom where there is neither Greek nor Jew, but Christ is all and in all. Even now if they did but know it, it is the best hope of all nations that Jehovah ruleth over them. If they cannot all speak the same tongue, the symbolic language of the hands they can all use. All people will be ruled by the Lord in the latter days, and all will exult in that rule; were they wise they would submit to it now, and rejoice to do so; yea, they would clap their hands in rapture at the thought. Shout, let your voices keep tune with your hands. Unto God, let him have all the honours of the day, and let them be loud, joyous, universal, and undivided. With the voice of triumph, with happy sounds, consonant with such splendid victories, so great a King, so excellent a rule, and such happy subjects. Many are human languages, and yet the nations may triumph as with one voice. Faith's view of God's government is full of transport. The prospect of the universal reign of the Prince of Peace is enough to make the tongue of the dumb sing; what will the reality be? Well might the poet of the seasons bid mountains and valleys raise their joyous hymn —

"For the GREAT SHEPHERD reigns,

And his unsuffering kingdom yet will come."

For the Lord, or JEHOVAH, the self existent and only God; Most high, most great in power, lofty in dominion, eminent in wisdom, elevated in glory. Is terrible, none can resist his power or stand before his vengeance; yet as these terrors are wielded on the behalf of his subjects, they are fit reasons for rejoicing. Omnipotence, which is terrible to crush, is almighty to protect. At a grand review of the troops of a great prince, all his loyal subjects are filled with triumph, because their liege lord is so able to defend his own, and so much dreaded by his foes. He is a great King over all the earth. Not over Judea only, but even to the utmost isles his reign extends. Our God is no local deity, no petty ruler of a tribe; in infinite majesty he rules the mightiest realm as absolute arbiter of destiny, sole monarch of all lands, King of kings, and Lord of lords. Not a hamlet or an islet is excluded from his dominion. How glorious will that era be when this is seen and known of all; when in the person of Jesus all flesh shall behold the glory of the Lord!

He, with whom is infinite power, shall subdue the people under us. The battle is not ours but the Lord's. He will take his own time, but he will certainly achieve victory for his church. Truth and righteousness shall through grace climb to the ascendant. We wage no doubtful warfare. Hearts the most rebellious, and wills the most stubborn, shall submit to all conquering grace. All the Lord's people, whether Jews or Gentiles, may clap their hands at this, for God's victory will be theirs; but surely apostles, prophets, ministers, and those who suffer and labour the most, may take the largest share in the joy. Idolatry, infidelity, superstition, we shall yet tread upon, as men tread down the stones of the street. And the nations under our feet. The church of God shall be the greatest of monarchies, her victory shall be signal and decisive. Christ shall take to himself his great power and reign, and all the tribes of men shall own at once his glory and the glory of his people in him. How changed will be the position of affairs in coming ages! The people of God have been under the feet of men in long and cruel persecutions, and in daily contempt; but God will reverse the position, and the best in character shall be first in honour.

While as yet we see not all things put under him, we are glad to put ourselves and our fortunes at his disposal. He shall choose our inheritance for us. We feel his reign to be so gracious that we even now ask to be in the fullest degree the subjects of it. We submit our will, our choice, our desire, wholly to him. Our heritage here and hereafter we leave to him, let him do with us as seemeth him good. The excellency of Jacob whom he loved. He gave his ancient people their portion, he will give us ours, and we ask nothing better; this is the most spiritual and real manner of clapping our hands because of his sovereignty, namely, to leave all our affairs in his hands, for then our hands are empty of all care for self, and free to be used in his honour. He was the boast and glory of Israel, he is and shall be ours. He loved his people and became their greatest glory; he loves us, and he shall be our exceeding joy. As for the latter days, we ask nothing better than to stand in our appointed lot, for if we have but a portion in our Lord Jesus, it is enough for our largest desires. Our beauty, our boast, our best treasure, lies in having such a God to trust in, such a God to love us. Selah. Yes, pause, ye faithful songsters. Here is abundant room for holy meditation —

"Muse awhile, obedient thought,

Lo, the theme's with rapture fraught;

See thy King, whose realm extends

Even to earth's remotest ends.

Gladly shall the nations own

Him their God and Lord alone;

Clap their hands with holy mirth,

Hail him MONARCH OF THE EARTH.

Come, my soul, before him bow,

Gladdest of his subjects thou;

Leave thy portion to his choice,

In his sovereign will rejoice,

This thy purest, deepest bliss,

He is thine and thou art his."

God is gone up with a shout. Faith hears the people already shouting. The command of the first verse is here regarded as a fact. The fight is over, the conqueror ascends to his triumphant chariot, and rides up to the gates of the city which is made resplendent with the joy of his return. The words are fully applicable to the ascension of the Redeemer. We doubt not that angels and glorified spirits welcomed him with acclamations. He came not without song, shall we imagine that he returned in silence? The Lord with the sound of a trumpet. Jesus is Jehovah. The joyful strain of the trumpet betokens the splendour of his triumph. It was meet to welcome one returning from the wars with martial music. Fresh from Bozrah, with his garments all red from the winepress, he ascended, leading captivity captive, and well might the clarion ring out the tidings of Immanuel's victorious return.

Sing praises. What jubilation is here, when five times over the whole earth is called upon to sing to God! He is worthy, he is Creator, he is goodness itself. Sing praises, keep on with the glad work. Never let the music pause. He never ceases to be good, let us never cease to be grateful. Strange that we should need so much urging to attend to so heavenly an exercise. Sing praises unto our King. Let him have all our praise; no one ought to have even a particle of it. Jesus shall have it all. Let his sovereignty be the fount of gladness. It is a sublime attribute, but full of bliss to the faithful. Let our homage be paid not in groans but songs. He asks not slaves to grace his throne; he is no despot; singing is fit homage for a monarch so blessed and gracious. Let all hearts that own his sceptre sing and sing on for ever, for there is everlasting reason for thanksgiving while we dwell under the shadow of such a throne.

For God is the King of all the earth. The Jews of our Saviour's time resented this truth, but had their hearts been right they would have rejoiced in it. They would have kept their God to themselves, and not even have allowed the Gentile dogs to eat the crumbs from under his table. Alas! how selfishness turns honey into wormwood. Jehovah is not the God of the Jews only, all the nations of the earth are, through the Messiah, yet to own him Lord. Meanwhile his providential throne governs all events beneath the sky. Sing praises with understanding. Sing a didactic Psalm. Sound doctrine praises God. Even under the economy of types and ceremonies, it is clear that the Lord had regard to the spirituality of worship, and would be praised thoughtfully, intelligently, and with deep appreciation of the reason for song. It is to be feared from the slovenly way in which some make a noise in singing, that they fancy any sound will do. On the other hand, from the great attention paid by some to the mere music, we feel sadly sure that the sense has no effect upon them. Is it not a sin to be tickling men's ears with sounds when we profess to be adoring the Lord? What has a sensuous delight in organs, anthems, etc., to do with devotion? Do not men mistake physical effects for spiritual impulses? Do they not often offer to God strains far more calculated for human amusement than for divine acceptance? An understanding enlightened of the Holy Spirit is then and then only fully capable of offering worthy praise.

Now at this moment, over the most debased idolaters, God holds a secret rule; here is work for faith. How we ought to long for the day when this truth shall be changed in its aspect, and the rule now unrecognised shall be delighted in! The great truth that God reigneth in providence is the guarantee that in a gracious gospel sense his promises shall be fulfilled, and his kingdom shall come. He sitteth upon the throne of his holiness. Unmoved he occupies an undisputed throne, whose decrees, acts, and commands are holiness itself. What other throne is like this? Never was it stained with injustice, or defiled with sin. Neither is he who sits upon it dismayed, or in a dilemma. He sits in serenity, for he knows his own power, and sees that his purposes will not miscarry. Here is reason enough for holy song.

The princes of the people are gathered together. The prophetic eye of the psalmist sees the willing subjects of the great King assembled to celebrate his glory. Not only the poor and the men of low estate are there, but nobles bow their willing necks to his sway. "All kings shall bow down before him." No people shall be unrepresented; their great men shall be good men, their royal ones regenerate ones. How august will be the parliament where the Lord Jesus shall open the court, and princes shall rise up to do him honour! Even the people of the God of Abraham. That same God, who was known only to here and there a patriarch like the father of the faithful, shall be adored by a seed as many as the stars of heaven. The covenant promise shall be fulfilled, "In thee and in thy seed shall all the nations of the earth be blessed." Shiloh shall come, and "to him shall the gathering of the people be." Babel's dispersion shall be obliterated by the gathering arm of the Great Shepherd King.

For the shields of the earth belong unto God. The insignia of pomp, the emblems of rank, the weapons of war, all must pay loyal homage to the King of all. Right honourables must honour Jesus, and majesties must own him to be far more majestic. Those who are earth's protectors, the shields of the commonwealth, derive their might from him, and are his. All principalities and powers must be subject unto Jehovah and his Christ, for He is greatly exalted. In nature, in power, in character, in glory, there is none to compare with him. Oh, glorious vision of a coming era! Make haste, ye wheels of time! Meanwhile, ye saints, "Be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord."

Whole Psalm. Some have applied this Psalm to Christ's ascension; but it speaks of his Second Coming. The Mighty One is seated peacefully on his throne. We are referred back to Ps 45:1-17. Andrew A. Bonar.

O clap your hands, all ye people; shout unto God with the voice of triumph. This should be done, 1. Cheerfully, Clap your hands, for this is a sign of inward joy, Na 3:19. 2. Universally: "O clap you hands, all ye people." 3. Vocally: Shout unto God with the voice of triumph. 4. Frequently: "Sing praises to God, sing praises: sing praises unto our King, sing praises", Ps 47:6; and again "sing praises", Ps 47:7. It cannot be done too frequently. 5. Knowingly and discreetly: "Sing ye praises with understanding; "know the reason why ye are to praise him. Adam Clarke.

O clap your hands, etc. Such expressions of pious and devout affection as to some may seem indecent and imprudent, yet 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. Matthew Henry.

O clap your hands. The voice of melody is not so much to be uttered with the tongue, as with the hands; that it, it is our deeds not our words, by which God is here to be praised. Even as it was in him whose pattern we are to follow: "Jesus began both to do and to teach." J. M. Neale.

All ye people. Peoples, in the plural. Here it is used to call both Jews and Gentiles —all nations. William S. Plumer.

Shout unto God. Jubilate Deo: in God, and concerning God, and in honour of God. He does not excite them to carnal joy. Martin Geier.

For the Lord most high is terrible; he is a great king over all the earth. The church celebrates the ascension of Christ, because then he was "highly exalted; "then he became terrible to his enemies, all power in heaven and earth being committed to him; and then he began to display the excellent majesty of his universal kingdom, to which he was then inaugurated, being crowned "King of kings, and Lord of lords." George Horne.

The Lord most high is terrible. Christ is terrible, that is, fearful, or meet to be feared, not of his children only for their good, but of the wicked also for their punishment; terrible to the devil, as being stronger than he, casting out the prince of darkness by the finger of God. Lu 11:22 Joh 12:31. And therefore so soon as an unclean spirit saw Jesus, he cried out, "What have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us?" Mr 1:24; or as other devils, Mt 8:29, "Art thou come hither to torment us before the time?" for the devils in believing tremble. Terrible to hypocrites, and other impious agents of the devil, as having his fan in his hand to make clean his floor, and to gather his wheat into his garner, but he will burn up the chaff with unquenchable fire. Mt 3:12. Or Christ is excelsus in potentia, terribilis in justitia; high in power, and fearful in justice; high in exalting the good, and terrible in humbling the bad. John Boys.

He shall subdue the people under us, and the nations under our feet. The consequence of our Lord's ascension was the going forth of the all subduing Word, under the influence and direction of which, the convinced and converted nations renounced their idols and their lusts, and bowed their willing necks to the yoke of Jesus. This is that great conquest, fore showed by the victories of Joshua, David, and all the faithful heroes of old time, and foretold in language borrowed from their history. George Horne.

He shall subdue the people under us, etc., or he shall lead like sheep; or bring unto to fold; as divers render the word, by comparing Isa 5:17 Mic 2:12. He seems to speak of such a subjugation of them, as was for the good of the people subdued, because this is matter of rejoicing to them, verse 1; which is true both of these people whom David subdued, who thereby had opportunities, obligations, and encouragements to own and worship the true God, which was the only way to their true and lasting happiness; and especially of those Gentiles who were subdued to Christ by the preaching of the gospel. 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, which were Jews. Matthew Poole.

And the nations under our feet. By this manner of speech is meant, that the Gentiles should be scholars, and the Jews schoolmasters, as it were to them; for to sit under the feet, or at the feet, is used in Scripture for being a scholar, or learning, as Ac 22:3. Thomas Wilcocks.

He shall choose. Futures are variously rendered; and accordingly the vulgar Latin, Syriac, and Arabic, render this word, He hath chosen. Matthew Poole.

He shall choose our inheritance for us. It is reported of a woman who, being sick, was asked whether she was willing to live or die; she answered, "Which God pleases." But, said one, if God should refer it to you, which would you choose? "Truly, "replied she, "I would refer it to him again." Thus that man obtains his will of God, whose will is subjected to God. We are not to be troubled that we have no more from God, but we are to be troubled that we do no more for God. Christians, if the Lord be well pleased with your persons, should not you be well pleased with your conditions? There is more reason that you should be pleased with them, than that he should be pleased with you. Believers should be like sheep, which change their pastures at the will of the shepherd; or like vessels in a house, which stand to be filled or emptied at the pleasure of their owner. He that sails upon the sea of this world in his own bottom, will sink at last into a bottomless ocean. Never were any their own carvers, but they were sure to cut their own fingers. William Secker.

He shall choose our inheritance for us, means that he who knows what is better for us than ourselves, hath chosen, that is, hath appointed, and that of his own good will and mercy towards us, our inheritance; not only things meet for this life, as lands, and houses, and possessions, etc., but even all other things concerning the hope of a better life, to wit, a kingdom that cannot be shaken, an everlasting habitation, and inheritance which is immortal and undefiled, and fadeth not away, reserved for us in heaven. John Boys.

The excellency (or glory) of Jacob, whom he loved; that is, even all those excellent things that he gave and promised to Jacob, wherein he might glory and rejoice. The faithful mean, that they had as great, both abundance and assurance of God's grace and goodness, as ever Jacob had. Thomas Wilcocks.

It may be thou art godly and poor. It is well; but canst thou tell whether, if thou wert not poor, thou wouldst be godly? Surely God knows us better than we ourselves do, and therefore can best fit the estate to the person. Giles Fletcher.

God is gone up with a shout, the Lord with the sound of a trumpet. It is worthy (as Origen suggests) that this mention of the shout, and the voice of the trumpet, serves to connect together past and future events in the history of the church and of the world, and carry our thoughts forward to Christ's coming to judgment. Christopher Wordsworth.

Thou hast great cause, O my soul, to praise him, and to rejoice before him, especially if thou considerest that Christ ascended not for himself, but also for thee: it is God in our nature that is gone up to heaven: whatever God acted on the person of Christ, that he did as in thy behalf, and he means to act the very same on thee. Christ as a public person ascended up to heaven; thy interest is in this very ascension of Jesus Christ; and therefore dost thou consider thy Head as soaring up? O let every member praise his name; let thy tongue (called thy glory), glory in this, and trumpet out his praise, that in respect of thy duty it may be verified: "Christ is gone up with a shout, the Lord with a sound of a trumpet." Isaac Ambrose.

For God is the King of all the earth: as if he had said, "our King, said I? it is too little; he is King of all the earth." John Trapp.

Sing ye praises with understanding. How may we make melody in our hearts to God in singing of Psalms? We must sing with understanding. We must not be guided by the time, but the words of the Psalm; we must mind the matter more than the music, and consider what we sing, as well as how we sing; the tune may affect the fancy, but it is the matter affects the heart, and that God principally eyes. The psalmist advises us in this particular, and so doth the apostle 1Co 14:15. Otherwise this sweet duty would be more the work of a chorister than of a Christian, and we should be more delighted in an anthem of the musician's making, than in a Psalm of the Spirit's making. A. Lapide observes that in the text, 1Co 14:15, the word understanding is maschil, (lyksm), profound judgment: we must sing wisely, if we will sing gratefully; we must relish what we sing. In a word, we must sing as we must pray; now the most rude petitioner will understand what he prays. 1Co 14:15. If we do not understand what we sing, it argues carelessness of spirit, or hardness of heart; and this makes the service impertinent. Upon this the worthy Davenant cries out, "Adieu to the bellowing of the Papists, who sing in an unknown tongue." God will not understand us in that service which we understand not ourselves. One of the first pieces of the creation was light, and this must break out in every duty. John Wells( —1676), in "Morning Exercises."

Sing ye praises with understanding, 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. Adam Clarke.

Sing ye praises with understanding; because in the full light of the new dispensation, the darkness of the patriarchal ages, the seeing as through a glass of the Levitical law, are turned into the vision of full and very reality. Hugo Victorinus.

Sing ye praises with understanding. Mark this, thou who daily readest the Psalms, and yet does not understand them. Simon de Muis.

With understanding. If they had sung with understanding, they had not adored stones. When a man sensible sang to a stone insensible, did he sing "with understanding"? But now, brethren, we see not with our eyes whom we adore, and yet correctly we adore. Much more is God commended to us, that with our eyes see him not. Augustine.

The princes of the people are gathered together. I note from hence, 1. That it is not impossible for great men to be good men; for the heads of a country to be members of Christ; and for princes as well as the people to serve the God of Abraham. It is said by the prophet, "upon my peace came great bitterness; ""a thousand fell on the left hand, but ten thousand at the right hand" Ps 91:7: ten perish in their prosperity, for one that falleth in adversity. Homo victus in paradiso, victum in stercore: Adam in the garden of pleasure was overcome by the subtil serpent, whereas Job on the dunghill of misery was more than a conqueror. Woodmen say that deer are more circumspect in fat pastures; so the godly fear most in a rich estate: nihil timendum video (saith one), timeo tamen. (Seneca.) It is a sweet prayer of our church in the Litany, "Good Lord, deliver us in all time of our wealth, "insinuating that our minds are not so wanton as in abundance: yet, as you see, such is Christ's unspeakable goodness towards all sort of men, in preventing them even with the riches of his mercy, that not only the mean people, but also the mighty princes among the heathen are joined unto the church of the God of Abraham. John Boys.

Gathered together. Christ's gathering of the saints together unto him will be at his second coming, his coming to judgment, the general and final judgment. "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him." 2Th 2:1. James Scott ( —1773), in "A Collection of Sermons, "1774.

The people of the God of Abraham. First, touching the God of Abraham, it is Christ, whose day Abraham desired to see, and in seeing whereof he did so much rejoice Joh 8:1-59; that is, not only the day of his birth, which he saw, as we learn by the oath which he caused his servant to take Ge 24:1-67 but also the day of his passion, which he saw long ago, and rejoiced in seeing it, when he said to his son Isaac in the mount, "The Lord will provide a sacrifice." Ge 22:8. Secondly, The people of the God of Abraham, are his children and posterity: not only that they are the seed of Abraham, coming out of his loins, and are "the children of the flesh" Ro 9:9; but "the children of the promise; "for if they that come out of Abraham's loins were only his children, then the Hagarins, the Turks, and Ishmaelites should be the people of God; "But in Isaac shall thy seed be called." They that lay hold of the promise by faith, "They that are of the faith, are the children of Abraham" Ga 3:7, that have the same spirit of faith that Abraham had. As the apostle saith Ro 2:28, "He is not a Jew that is one outwardly, but a Jew inwardly is the true Jew." They that worship the Messias by believing in him with the faith of Abraham, they are Abraham's children, and the people of Abraham's God, which thing John Baptist affirms Mt 3:1-17, "God can of stones raise up children unto Abraham." So the Gentiles, which worshipped stones, and therefore were "like unto them" Ps 115:1-18, were notwithstanding raised up to be children to Abraham. Lancelot Andrewes.

The shields of the earth belong unto God. There we have the rulers of the earth set forth by a double relation; the one upward, they are scuta Deo, they belong to God; the other downward, they are scuta terae, "the shields of the earth; "and both these noting two things, their dignity and their duty. They belong to God, it is their honour that he hath sealed them: they belong to God, it is their duty to be subject to him. They are shields of the earth, it is their honour that they are above others: they are the shields of the earth, it is their duty to protect others. Edward Reynolds (Bishop).

The shields of the earth are God's, is understood by many as spoken of princes. I admit that this metaphor is of frequent occurrence in Scripture, nor does this sense seem to be unsuitable to the scope of the passage...Yet the sense will be more simple if we explain the words thus: That, as it is God alone who defends and preserves the world, the high and supreme majesty which is sufficient for so exalted and difficult a work as the preservation of the world, is justly looked upon with admiration. The sacred writer expressly uses the word shields in the plural number, for, considering the various and almost innumerable dangers which unceasingly threaten every part of the world, the providence of God must necessarily interpose in many ways, and make use, as it were, of many bucklers. John Calvin.

The shields of the earth. Magistrates are said to bear the sword, not to be swords; and they are said to be shields, not to bear shields; and all this to show that protection and preservation are more essential and intrinsical to their office than destruction and punishment are. Joseph Caryl.

Unusual and enthusiastic expressions of joy when justifiable and even desirable.

Verses 1-4. Joy the true spirit of worship.

1. Joy in God's character.

2. In his reign.

3. In the triumphs of his gospel.

4. In his favour to his saints.

The terrors of the Lord viewed by faith as a subject of joy.

Verse 2 (second clause). The universal reign of Christ as it is and is to be.

The hope of victory to the church. What shall be subdued? By whose instrumentality? Us. By whose power? He. When shall it be accomplished? What is the token of it? The ascension, Ps 47:5.

1. The final triumph of the saints. All enemies subdued under them in earth and hell, within and without —(a) gradually, (b)completely.

2. The power by which it is accomplished. He shall, etc.

(a) Not without means.

(b) Not by means only.

(c) But by appointed means made potent by divine energy. G. R.

This comprehends time and eternity. It is a matter of fact, of holy acquiescence, of desire, of thankfulness.

1. God is willing to choose our inheritance for us in time and eternity.

2. His choice is better than ours —the excellency of Jacob.

3. He will leave us to the consequences of our own choice.

4. He will help us in obtaining that which he chooses for us. G. R.

The ascension. Its publicity, solemnity, triumph, joy. Who went up. Where he went up. To what he went up. For what purpose. With what result.

The importance of holy song. The repetition rebukes our slackness, and implies that earnestness, frequency, delight, and universality should characterise the praises offered.

Verse 7 (last clause). The psalmody of the instructed, and instruction by psalmody; praise should be both the fruit and the vehicle of teaching.

Verse 8 (last clause). Divine sovereignty always connected with holiness.

1. God has a throne of holiness, for which he is to be feared by all men.

2. A throne of grace, for which he is to be loved by his redeemed.

3. A throne of glory, for which he is to be praised by his whole creation.

1. A shield is a merciful weapon, none more so.

2. A shield is a venturous weapon, a kind of surety, which bears the blows and receives the injuries which were intended for another.

3. A shield is a strong weapon, to repel the darts of wickedness and break them in pieces.

4. A shield is an honourable weapon, none more: taking away of shields was a sign of victory; preserving them a sign of glory.

5. Remember, a shield must ever have an eye to guide it —you the shields, the law the eye. Bishop Reynolds.

WORK UPON THE FORTY-SEVENTH PSALM

In the Works of JOHN BOYS, 1626, folio, pp. 931-937, there is an Exposition of this Psalm.