Down to Earth But Heavenly Minded

What does Psalms Chapter 47 mean?

Many psalms appear to have been divinely inspired for more than one layer of meaning. Some refer to events which are immediate to the writer while also providing insights into the work of the Messiah. Psalm 47 might have been composed to celebrate a victory over Israel’s enemies. A strong candidate for this is the rescue of Jehoshaphat (2 Chronicles 20:22–26). A multi-nation army intended to attack Israel, but was defeated without God’s people needing to fight at all. Language from that account closely resembles some phrases in this psalm (2 Chronicles 20:6–7, 21, 24–30). Another possibility is the defeat of Sennacherib during the rule of Hezekiah (2 Kings 19).

The song opens with a call for all people to praise God with applause and loud singing. The writer makes note of the Lord’s victory over “peoples” and “nations,” which are often used in the Bible as a reference to Gentiles (Leviticus 26:33; 1 Samuel 8:5; Psalm 2:1; 79:6; Isaiah 52:10). In the end times, the Messiah will defeat every enemy (Revelation 19:11–15) and overcome evil forever (Revelation 22:5). Those who enjoy this kingdom are the adopted people of His kingdom (1 Peter 1:3–4; Ephesians 1:5; Romans 8:16–17; Revelation 21:7) (Psalm 47:1–4).

The end of this short song continues to extol God’s place as the sovereign King of the entire earth. His position is not merely that of a deity concerned with one people. He is the Master of the entire world. Here, again, imagery suggests all the people and cultures of the world coming to loyal worship of the God of Abraham (Revelation 7:9). In the end times, the entire world will be united under the rule of the Messiah (Psalm 47:5–9).

Chapter Context
If this is inspired by real-world events, two possibilities stand out. One is the defeat of Sennacherib during the reign of Hezekiah (2 Kings 19). The other is the miraculous defeat of a multi-nation attack on Israel during Jehoshaphat’s rule (2 Chronicles 20). Phrasing in this psalm closely resembles the account of Jehoshaphat’s rescue. The descriptions given in this passage are also seen as prophecies of the Messiah’s eventual rule over the entire earth.

Verse by Verse

Verse 1. Clap your hands, all peoples!Shout to God with loud songs of joy!

The psalmist’s joy overflows as he requests applause and songs to worship God. During the era of the Old Testament, God’s primary interactions came through the nation of Israel (Deuteronomy 14:2; Exodus 19:6; Hebrews 1:1–2). References to “the nations” usually indicate Gentiles (Leviticus 26:33; 1 Samuel 8:5; Psalm 2:1; 79:6; Isaiah 52:10). Here, the phrase “all peoples” could mean the entire world, or simply all the various tribes and persons of Israel. Some scholars connect this psalm to the defeat of Sennacherib during the reign of Hezekiah (2 Kings 19:35–37). Others think it might apply to the failed attack on Jehoshaphat (2 Chronicles 20:22–26). Another layer of meaning is prophetic, as a description of the Messiah’s ultimate victory and rule over earth (Isaiah 55:12).

Similar celebration occurred when Samuel identified Saul as Israel’s king. The people shouted, “Long live the king!” (1 Samuel 10:24). When Jehoiada, the priest, presented the boy king Joash to the people, placed the crown on his head, proclaimed him king, and anointed him, the people “clapped their hands and said, ‘Long live the king’” (2 Kings 11:12). Because Psalm 47 identifies the Lord as “king over all the earth,” it was appropriate for the people to acknowledge God as their Master with applause and loud songs of joy. Someday, Jesus will return to earth as King of kings and Lord of lords, and crowds of believers will welcome Him with rejoicing (Revelation 5:11–14; 19:6–8).

Context Summary
Psalm 47:1–4 calls on everyone to worship the Lord joyfully. They are urged to do so by clapping their hands and singing loudly. The Lord is proclaimed as ruling the entire earth. He defeated Israel’s enemy, and He loves His chosen people, Israel. These verses form an appropriate beginning to this psalm of praise.

Verse 2. For the Lord, the Most High, is to be feared,a great king over all the earth.

In this verse the psalmist gives the reason for clapping hands and singing joyfully (Psalm 47:1). The immediate context of this psalm might have been a military victory, such as when God defeated armies coming against Jehoshaphat (2 Chronicles 20:22–26). Or, it may apply to the incident when Sennacherib was defeated during the era of Hezekiah (2 Kings 19:35–37). Further meaning can be found in prophecy, depicting the rule of Jesus Christ over the entire earth (Revelation 5:11–14; 19:6–8).

The description of God as “the LORD, the Most High” comes from the Hebrew phrase YHWH‘Elyon. When predicting the birth of Jesus Christ, the angel indicated He would be called “the Son of the Most High” (Luke 1:32). God is the absolute sovereign ruler of the entire world—above and beyond all other powers or nations. The proper response to His power is to “fear” Him. In this context, the word does not refer to the emotion of panic or terror. Yet it is much more than simple respect. To properly honor God, one must understand the extent of His authority and power.

In the end times, when ungodly nations assemble to overthrow God, He will laugh and destroy them (Psalm 2; Revelation 19:11—20:15). Israel’s history is full of accounts of the Most High’s almighty power on her behalf. He delivered her from the Egyptians and subdued the warlike Canaanites. When barren Hannah prayed for a son, she addressed the Lord as “LORD of hosts” (1 Samuel 1:11). Zillions of angels attend His throne and rush to obey His commands (Psalm 103:20; Hebrews 12:22; Revelation 7:11). He reigns supreme over all creation. Psalm 93:1 says, “The LORD reigns; he is robed in majesty.”

Verse 3. He subdued peoples under us,and nations under our feet.

This continues to praise God for His immense power (Psalm 47:1–2). Scholars differ when interpreting this reference to victory. The Hebrew phrasing is unclear and can be rendered in more than one way. One possibility suggests a look back to the Lord’s might during the conquest of Canaan (Psalm 44:1–3). Another is defeat of a powerful foe, such as Sennacherib (2 Kings 19:35–37) or the armies who massed against Jehoshaphat (2 Chronicles 20:22–26). Still others look into the future, end-times rule of Christ on earth.

Israel entered Canaan, the Promised Land, as pilgrims, not warriors (Deuteronomy 7:6–8). Clearly, it was the Lord’s power which subdued peoples under the Israelites. Before capturing the well-fortified city of Jericho, Joshua sent two spies there. Rahab, a harlot and resident of Jericho hid them from pursuers. She said, “I know that the LORD has given you the land, and that the fear of you has fallen upon us, and that all the inhabitants of the land melt away before you. For we have heard how the LORD dried up the water of the Red Sea before you when you came out of Egypt, and what you did to the two kings of the Amorites…And as soon as we heard it, our hearts melted, and there was no spirit left in any man because of you, for the LORD your God, he is God in the heavens above and on the earth beneath” (Joshua 2:9–11).

Verse 4. He chose our heritage for us,the pride of Jacob whom he loves. Selah

The psalmist reminds his audience of another reason to praise the Lord joyfully (Psalm 47:1–3). This relates to God’s sovereign choice to make Israel His chosen people (Deuteronomy 7:6–11). It also resonates with the gospel, which allows sinful men to be “adopted” as children of God (John 1:12; 1 Peter 1:3–4; Ephesians 1:5; Romans 8:16–17; Revelation 21:7).

As far back as the Lord’s first call to Abraham to leave his homeland and relatives, He promised a new home (Genesis 12:1–4). This was, of course, the Promised Land, the land of Canaan. Later, the Lord announced that Abraham’s descendants “will be sojourners in a land that is not theirs [Egypt] and will be servants there, and they will be afflicted for four hundred years” (Genesis 15:13). However, He promised to return them to their land in the fourth generation (Genesis 15:16). This prophecy was fulfilled when the Hebrew slaves were liberated from Egypt and 40 years later entered Canaan, where the Lord subdued the Canaanites and settled His people in the land, giving each tribe of Israel a share of the land.

This verse includes the somewhat obscure term se’lāh. The word is related to others inferring “pause,” as well as those which imply “praise.” This may suggest a break without instruments, a pause, or some other transition.

Verse 5. God has gone up with a shout,the Lord with the sound of a trumpet.

This psalm celebrates God in the context of some victory. Scholars differ as to whether the song applies to a specific event or as a general praise. There are close parallels between the structure of this psalm and the incident recorded in 2 Chronicles chapter 20. There, Jehoshaphat praised God as sovereign over the entire earth and as the One who chose Israel. He praised God for defeating many nations, and his praises included the use of instruments (2 Chronicles 20:6–7, 21, 24–30).

Other commentators see a connection to the defeat of Sennacherib (2 Kings 19:35–37) and the Assyrian forces that surrounded Jerusalem. The Assyrian messenger, the Rabshakeh, tried to intimidate the people of Jerusalem. He warned the people of Jerusalem to surrender rather than trust God (2 Kings 18:28–35). But the Assyrian king was mistaken; the angel of the Lord went out at night and decimated the vast army of Assyrian soldiers (2 Kings 19:35). Sennacherib returned home in utter defeat (2 Kings 19:36). The shout and sound of a trumpet mentioned in Psalm 47:5 are the sounds of triumph as the Lord victoriously ascended to His throne.

The portrayal in this psalm is also prophetic. The concept of praising God for victory is an appropriate description of Jesus’ ascension to the throne at the Father’s right hand. This glorious end is assured after Christ defeated the Devil at Calvary and gained salvation for sinners (Ephesians 1:19–23; 4:8–10).

Context Summary
Psalm 47:5–9 expands on God’s absolute rule over the entire earth. The psalmist depicts the Lord on His heavenly throne. This psalm may have been written in response to a real-world event where God demonstrated His power over all people (2 Kings 19; 2 Chronicles 20). Someday, the Lord’s appointed heir, Jesus Christ, will establish His kingdom on earth, and Gentiles will join the Jews in praising Him.

Verse 6. Sing praises to God, sing praises!Sing praises to our King, sing praises!

Four times in this psalm the writer calls upon his audience to worship and celebrate the Lord with songs. The first time he solicits praise to God (Psalm 47:1). The next three times, two of which are in this verse, he calls for praise to God as our King (Psalm 47:7). Some commentators connect this to a real-world victory, such as those over Sennacherib (2 Kings 19:35–37) or during the rule of Jehoshaphat (2 Chronicles 20:22–26). Others see it as general praise, or as part of a prophetic celebration of the Messiah’s rule over the entire earth.

God’s role as King extends to all aspects of creation. He commands myriad angels. He created all things. He merely spoke and everything came into existence (Genesis 1:1; Hebrews 11:3). The same God knows the sparrow’s fall and has promised to meet every need His people have. He is omnipotent. omniscient, omnipresent, and immutable. He never changes (Malachi 3:6). His faithfulness, love, mercy, and grace continue unchanged forever. He deserves to be praised forever. As King, He has the right to rule the world and everything in it, including human beings. His kingdom is universal, and someday it will be an earthly kingdom ruled by the Messiah. It will be marked by peace, justice, and righteousness (Isaiah 9:7). All praise is due His holy name!

Verse 7. For God is the King of all the earth;sing praises with a psalm!

This verse affirms God’s sovereignty over all the earth: His right to rule and use His creations as He sees fit. Therefore, the writer calls for praises in a specific way: with a maskiyl. This term is used in the description of various other psalms (Psalm 32:1; 42:1; 89:1). The word itself suggests something self-reflective. In this context, it might mean something more literal, such as skillful singing or musical play.

A prophetic glance into the future may come from the affirmation that that “God is the King of all the earth.” God’s universal kingdom refers now to His rule over everything. His mediatorial kingdom refers to His kingdom on earth under the rule of Jesus. Following the tribulation, the King of kings and Lord of lords will descend from heaven with His saint and angels, subdue His enemies, judge the nations, and establish His kingdom on earth (Revelation 19:11—21:4). Matthew 25:31–34 says all nations will gather before Him at His glorious return to earth. Saved people, depicted as sheep, will be welcomed into the kingdom. However, the unsaved people, represented as goats, will be banished from His presence to suffer eternal punishment (Matthew 25:41).

Verse 8. God reigns over the nations;God sits on his holy throne.

This psalm has praised God for His absolute authority over all the earth. Some commentators see this as a general praise. Others find prophetic parallels to the eventual rule of the Messiah, Jesus Christ. Still others suggest it refers to an actual instance of God’s mighty power rescuing Israel from her enemies. The phrase “the nations” is often used in the Bible to mean the entire world outside of Israel (Leviticus 26:33; 1 Samuel 8:5; Psalm 2:1; 79:6; Isaiah 52:10). The God of Israel is not merely concerned with a single people, but is the Creator and Lord of the whole earth. Praise for God’s power might come in reference to His demonstrated power over those who attacked Israel.

It’s possible Psalm 47 was written in response to the miraculous defeat of enemy forces during the reign of Jehoshaphat. Multiple enemy nations joined to attack Israel, but were defeated without God’s chosen people needing to fight at all (2 Chronicles 20). Language and phrases used in that account closely resemble those used is this psalm.

Another incident involved Sennacherib, an Assyrian king. He bragged that God Himself could not stop the conquest of Jerusalem (2 Kings 19:10–13). However, King Hezekiah of Judah believed the true God was able to deliver the city. He prayed, “O LORD, the God of Israel, enthroned above the cherubim, you are the God, you alone, of all the kingdoms of the earth; you have made heaven and earth” (2 Kings 19:15). He asked God to save the people of Jerusalem from the enemy (2 Kings 19:19). God answered Hezekiah’s prayer, demonstrating the truth of this verse: that He reigns over the nations and sits on His holy throne. The King of Assyria was mighty, but he and his thousands of soldiers were unable to withstand the judgment of the God who is almighty. The Lord struck a fatal blow to the Assyrian soldiers and ended their siege of the city (2 Kings 19:35–37).

Verse 9. The princes of the peoples gatheras the people of the God of Abraham.For the shields of the earth belong to God;he is highly exalted!

Many psalms contain dual layers of meaning. They often celebrate contemporary events: incidents that happened during the lifetime of their writers. Those same words can echo as prophecies, frequently by describing the ministry of the Messiah. This psalm, for instance, makes references which aptly depict the rule of Jesus Christ over the entire earth during the end times. This verse evokes the idea of the entire world coming to worship the God of Abraham, showing loyalty to Him alone (Revelation 22:1–5). They will turn to the Messiah and be allowed to enter His glorious earthly kingdom (Revelation 21:22–26). Isaiah 2:1–5 promises that one day the nations will flock to Jerusalem. They will say, “Come, let us go up to the mountain of the LORD, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths” (Isaiah 2:3).

The word “shields of the earth” in Psalm 47:9 may refer to the kings and prime ministers of the converted Gentile nations, because those leaders are the protectors of their people. At the time depicted by Isaiah, the Lord will decide disputes and the nations will turn their weapons into farm implements (Isaiah 2:4). Peace will prevail at last! Zechariah 14:9 assures readers that “the LORD will be king over all the earth.” Today, the Lord is often rejected and despised, but someday, as the psalmist indicates, He will be “highly exalted!”

This passage may also be literally applied to historical events. Two likely candidates for this psalm are the defeat of Sennacherib (2 Kings 19) and the defeat of an attack against Jehoshaphat (2 Chronicles 20).

End of Psalm 47

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