Unto the end, for the sons of Core.

“In the preceding psalms the Psalmist set forth the glory of the king and of the kingdom; but here he exhorts the foreign nations to be converted to God. And first he exhorts them to the praise of God. Second, to having hope in God. Third, he teaches them divine worship. The second begins where it says, "Hear this." The third, where it says, "The God of gods." The title is clear, since it has been explained above: "Unto the end, for the sons of Core, a Psalm of David." Concerning the first part he does two things. First, he exhorts all nations to the praise of God. Second, the matter of the praise is set forth, where it says, "The Lord is great." Concerning the first he does three things. For first he sets forth the invitation to the praise of God. Second, the cause, where it says, "For the Lord is most high." Third, he makes this cause manifest, where it says, "God has ascended." The praise of God ought to proceed from a gladness of heart, just as it is also in the homeland: Isaiah 51: "Joy and gladness shall be found therein." This gladness of heart is shown through an outward sign, of deed or of word. First, therefore, he leads them to praise as regards deeds. Second, as regards words. He says, then, "all nations," as if to say: God has done so many good things for us, therefore praise him in deed, "clap your hands." The clapping of hands is done as a sign of exultation: Jeremiah 5: "the priests clapped with their hands"; as if to say: "clap," that is, show the exultation of your heart through the clapping of your hands. And this happens when a man outwardly performs the services of God with gladness: Psalm 99: "Serve the Lord in gladness"; Isaiah 55: "every tongue of the regions shall clap with the hand," that is, all peoples shall clap. Likewise, praise him in word: hence he says, "shout for joy to God with a voice of exultation," that is, with an outward voice demonstrating an interior affection. The Gloss: jubilation is an ineffable joy, which cannot be kept silent, but cannot be expressed, because it exceeds comprehension. And such is the goodness of God, which cannot be expressed; and if it is expressed, it is nevertheless expressed imperfectly. And therefore Jeremiah said (Jeremiah 1): "Ah, ah, ah, behold I know not how to speak." And the Church signifies this jubilation when, upon the same syllable, she multiplies the notes: Psalm 65: "Shout with joy to God, all the earth; sing a psalm," and so on. "For the Lord." Here the cause of the praise is set forth, and the goods which proceed from the greatness of God. And first the greatness of God is set forth. Second, the sign of that greatness. The greatness of God is commended in two ways. First, through the loftiness of his power. Second, through the majesty of his dominion. He says, then: God is to be praised on account of the loftiness of his nature, because "the Lord is most high": Psalm 112: "The Lord is high above all nations," and so on. And because lofty things are far removed from us, someone might believe that he ought not to be feared, nor that he has providence over us; just as certain fools said, in whose person it is said in Job 22: "He walks about the poles of heaven, and does not consider our affairs." And therefore it was said: "As far as it is in you, you have emptied fear." But it is not so. This one is exalted precisely because he is terrible, because he foresees all things, he punishes all things. Likewise he is to be feared on account of his dominion, because he is "a great king over all the earth": Psalm 23: "the earth is the Lord's," and so on. He is great in the universality of his dominion, because "Great in the universality of dominion, for [it is] a kingdom of all ages, Ps. 144.," Psalm 144. Likewise in duration, because it is forever. Likewise in authority, because he is king of all kings. The sign of the greatness of this king is taken from those things which he has done in us, and these are the benefits of God. First, in the subjection of others. Second, in the conferring of goods. He says, then, "He has subjected peoples to us." These are the words of the Church, to whom even her enemies are subjected temporally. Augustine in the Gloss: "For how many now run to the Church who are not yet Christians; they ask the help of the Church, they wish it to come to their aid temporally, even though they are not yet willing to reign with us for eternity." Likewise, that these may be the words of the apostles: "He has subjected peoples to us," namely of the Jews, "and nations," that is, of the Gentiles, "under our feet": Isaiah 52: "How beautiful upon the mountains are the feet of him that announces and preaches peace." Likewise in the same place, chapter 45: "that I may subject the nations before his face." Or otherwise, "he has subjected peoples to us." Some are converted to the faith, and these are subjected by their own will. Others are not converted, but live as pagans, and these are subjected under the feet, because in the end they will be crushed under our judicial power. "He has chosen for us his inheritance." Here another benefit of the conferring of goods is set forth. Here it should be noted that election implies the acceptance of one thing over another. Now the election of God can be taken in a twofold respect. First, on the part of the goods which are conferred. And thus one should distinguish: because some of those things which are conferred are temporal, some spiritual. But the impious sinners receive temporal things as the portion falling to them: Wisdom 2: "this is our portion." But the just receive God himself as their portion: Psalm 15: "the Lord is the portion of my inheritance." But God has chosen for himself spiritual goods; that is, he has made us choose spiritual goods. "He has chosen for us his inheritance," therefore, as if to say: since there are diverse portions of goods, he has chosen to give us his inheritance. Second, the election of God is taken on the part of those to whom it is given; and thus a distribution is made, because all are condemned in original sin, yet some are saved by God's election. And therefore he says, "he has chosen for us," and so on. And what this inheritance is, he shows: "the beauty of Jacob, whom he has loved." Jerome's text has "the glory," or "the pride of Jacob." And here "pride" is taken for excellence: Isaiah 60: "I will make you into a pride," that is, into an excellence, "of ages." In the same place, "with glory," that is, with beauty, or comeliness: because in that eternal inheritance itself they will be excellent, glorious, and comely: Jeremiah 31: "May the Lord bless you, O beauty of justice." "Whom he has loved." Or, "whom Jacob"; as if to say, this inheritance is the glory of Jacob, that is, of the faithful one, which glory God has loved, because "the Lord loves the gates of Sion." Or, "the beauty of Jacob," that is, that which is represented through Jacob: because there were represented to him the spiritual goods to which we have been chosen, such as the ladder which he saw, and other things of this kind. But the first reading is better. "God has ascended with jubilation." Here he sets forth the cause and the order. He says that he is exalted and a great king, and on this account he is to be praised. But is he indeed so exalted? Indeed he is. And first he shows his excellence. Second, he shows the breadth of his kingdom, where it says, "sing praise." Concerning the first he does two things. First he sets forth his excellence. Second he concludes the exhortation, where it says, "sing praise." I say, then, that he is exalted, because he ascended. But if he is exalted, how did he ascend? Because he descended. Ephesians 4: "he who ascended is the same," and so on. But how did he ascend? "With jubilation." Jubilation is an immense joy, and here jubilation signifies imperfect knowledge. There were two kinds of those singing praise at the ascension of Christ, namely the apostles and the angels. Now the apostles have an imperfect knowledge of divine things, and therefore jubilation over the joy of Christ's ascension with glory belongs to them. Likewise the angels were there, and they had clear knowledge, and jubilation does not belong to them, but a manifest announcement; and therefore he says, "and the Lord with the voice of the multitude." Hence the angels say (Acts 1): "Men of Galilee, why do you stand," and so on. If, then, he is exalted, "sing praise to our God" with the mouth, "sing praise to our king" with the heart: 1 Corinthians 14: "I will sing with the spirit, I will sing also with the understanding." "For the king." Consequently he shows that he is a great king, and he shows this in reverse order. For first he leads them to sing praise to the king. Second, he assigns the cause. Third, he makes it manifest. I say, then, "sing praise to God"; but again, "sing praise to the king," because he is great. And he says "sing praise, sing praise" twice, because we honor the humanity and the divinity in Christ with the same honor, since it is the same supposit: John 5: "that all may honor the Son as they honor the Father." And that praise ought to be sung he shows, because "God is king of all the earth." And therefore you, inhabitants of the earth, should sing praise to him. And he says, "of all the earth," not of Judea only, or of Greece, but of the whole world; but, "sing praise wisely," that is, discreetly. And sing praise not only with the mouth, but with the heart renewed within, because "praise is not comely in the mouth of a sinner," as is said in Ecclesiasticus 15. Likewise not with a troubled mind: James 5: "let him pray with an even mind." Likewise continually: Isaiah 23: "sing well, frequent the song." Consequently he makes manifest how he is king of all the earth. And first he foretells the kingdom of Christ over all nations. Second, over all the princes of the nations; as if to say: I say that he is king of all the earth, because although he now reigns in Judea only, yet he will reign over all nations, because all nations will be converted to God: Psalm 116: "Praise the Lord, all you nations." And the reason for this is: because Christ is God, and now, having ascended, sits at the right hand of the Father, "upon his holy seat," that is, at the right hand of God; and thus nothing remains except that all be subjected to him: Daniel 7: "to him was given the kingdom." Nor are only the nations subjected to him, but also their princes; hence he says, "the princes of the peoples," namely of all of them, "are gathered together with the God of Abraham," through faith and love. And he says "Abraham," because he was the origin of believing, both of the father and of the son: Matthew 3: "Matth. 3: He is able to raise up children of Abraham from these stones.": Psalm 71: "the kings of the Arabians," and so on. And the reason why they are gathered is because "the strong gods of the earth are exceedingly exalted." And this can be understood in two ways. In one way, of the Jews: because they themselves were gods, since they were instructed concerning God: John 10: "he called them gods, to whom the word of God was made." Likewise they were strong, because constant in the faith of the one God; but "of the earth," because their eyes and their affections were always turned toward earthly things. These are "exalted" through pride, "exceedingly," to such a degree that they were unwilling to accept the teaching of Christ. And therefore the apostles went to the nations. In another way, "the strong gods," that is, the apostles. And they are called gods on account of judicial power. And in the Old Testament judges were called gods: Exodus 22: "you shall not speak ill of the gods." Apply this to the gods, that is, to the judges. And they are called strong on account of their constancy in suffering: Romans 8: "Who shall separate us from the charity of Christ?" "Of the earth," that is, still existing among earthly things: 2 Corinthians 4: "we have this treasure in earthen vessels." And they were "exceedingly exalted," through preaching: Mark, last chapter: "but they, going forth, preached everywhere." Likewise through the working of miracles. Likewise through the attaining of glory. Jerome's text has: "for the gods, the shields of the earth," because the apostles were the protectors of all peoples.”

“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 15:11. 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 27:23. 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 (Psa 47:2): 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 (Psa 47:3), subduing the people and nations under them, both those that stood in their way (Psa 44:2) 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, Pe1 2:25. (2.) In giving them rest and settlement (Psa 47:4): 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 Deu 32:8. This justified their possession of that land, an d 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 (Amo 6:8); and he chose so good an inheritance for Jacob because he loved him, Deu 7:8. 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 (Psa 16:5), and he has laid up for them in the other world an inheritance incorruptible, Pe1 1:4. 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."”

“O clap your hands, all ye people, Meaning the Gentiles more especially; see Psa 117:1 compared with Rom 15:9; who had reason to rejoice and be glad, since the ascended Lord and King here spoken of was given to be their Saviour, was the propitiation for their sins, and had given himself a ransom price for them; and now the Gospel was preached among them, by an order from him after his resurrection; and upon his ascension gifts were bestowed on his apostles, qualifying them for it; when many of them were converted by it, and were made partakers of the same grace and privileges with the Jews that believed in Christ, and were formed into Gospel churches. Wherefore they are called upon to declare their joy and gladness by "clapping their hands"; which is a gesture expressive of exultation and joy; see Psa 98:8, Nah 3:19. It was used at the unction and coronation of a king, Kg2 11:12; and so very proper to be used on occasion of the Messiah being made or declared Lord and Christ, as he was at his ascension, Act 2:36; shout unto God with the voice of triumph; as when triumphs are made on account of victories obtained, which was now the case; Christ having conquered sin, Satan, and the world, by his sufferings and death, and having spoiled principalities and powers, made a show of them, openly triumphing over them, when he ascended on high, and led captivity captive; and he having sent his apostles into the Gentile world with his Gospel, they were caused to triumph in him wherever they came. And now these external actions of clapping hands, and shouting with the voice, are expressive of inward spiritual joy; which those among the people who were conquered by the grace of God, and had a sight of their ascended Lord and Saviour, were filled with: and who are exhorted to express it in this manner, unto God: not to angels, nor to men, no, not to ministers, who brought the joyful tidings to them; but to God, either to God the Father, for all their temporal and spiritual blessings; especially for the unspeakable gift of his Son, to suffer and die for them: or to the Son of God, God manifest in the flesh; God that was gone up with a shout, Psa 47:5; and was now at the right hand of God, crowned with glory and honour; who, by the sufferings of death, had obtained eternal redemption for them.”

“(Heb.: 47:2-4) "Thereupon the fear of Elohim" - so closes the chronicler (Ch2 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 (Ch2 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.”