Psalms 47 · Keil and Delitzsch
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 .