TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 47:1–4. His four-level outline is real structure in the source text, so it is rendered as structure.
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."
Historical interpretation
Historical Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
He became manifest in the events themselves, by which he routed those harassing the godly and proved superior to their scheme, fearsome to the enemy and, in short, king like no other on earth, since he is also Lord of all.
When you hear that your Lord was impaled, that he was hanged on the cross, that he was buried, that he descended to the lower parts of the earth, do not be discouraged or troubled: he is most high, and by nature most high. What is most high by nature would never change its exaltation, nor would it become lowly; rather, even in his lowliness his exaltation remains and is revealed. For even in his dying he then most of all demonstrated his power over death. “The light shines in the darkness,” Scripture says, “and the darkness did not overcome it.” That was the way his elevation appeared in his lowliness.… At that time the sun diverted its rays, rocks were split, the veil torn, the earth disturbed, Judas expired, Pilate and his wife scared, the judge himself on the defensive. So when you hear that he was bound and scourged, do not be disturbed; rather, see him giving evidence of his might even in bondage. He said, “Whom do you seek?” and hurled them on their back. Do you see how he is fearsome, working such marvels by voice and nod alone?
This is really a great king, one who rids the world of error, and in a short space of time installs truth and abolishes the devil’s tyranny, who was a great king even before there were subjects, having the might of his rule not in slaves, nor in pomp and circumstance but in nature itself.… This is a great king, the one whose dignity is not from without, who depends on no one for his kingship, who does all he wishes.… He chose his subjects in such a way as to persuade them to surrender their spirit rather than disregard what was commanded. Whereas the king enjoys the esteem of his subjects themselves, he by contrast provides the subjects with esteem; thus one is only a name, the other is reality. A great king is the one who made the whole world heaven, caused savages to have sound values and persuaded them to imitate angels.
"For the Lord Most High is terrible" [Psalm 47:2]. The Most High in descending made like one ludicrous, by ascending into Heaven is made terrible. "A great King over all the earth." Not only over the Jews; for over them also He is King. For of them also the Apostles believed and of them many thousands of men sold their goods, and laid the price at the Apostles' feet, [Acts 4:34] and in them was fulfilled what in the title of the Cross was written, "The King of the Jews." [Matthew 27:37] For He is King also of the Jews. But "of the Jews" is little. "O clap your hands, all you nations: for God is the King of all the earth." For it suffices not Him to have under Him one nation: therefore such great price gave He out of His side, as to buy the whole world.
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Summary
Psalms 47:2 powerfully declares the majestic sovereignty of God, presenting Him as the supreme authority and awe-inspiring ruler over all creation. This foundational verse serves as an emphatic call to worship, setting the jubilant tone for the entire psalm, which celebrates the LORD's universal kingship and His triumphant reign over the earth, inviting all peoples to acknowledge His unparalleled power and glory.
Context
Literary Context
Psalm 47 is widely recognized as an enthronement psalm, characterized by its jubilant and declarative tone celebrating God's kingship. It stands within a collection of psalms (Psalms 47, 93, 96-99) that focus on the LORD's reign, often commencing with an invitation to worship or a declaration of His sovereignty. Immediately preceding Psalm 47, Psalm 46 speaks of God as a refuge and strength in times of trouble, culminating in the declaration that He is exalted among the nations. Following Psalm 47, Psalm 48 continues the theme of God's greatness, focusing on Mount Zion as the city of the great King. Thus, Psalm 47:2 acts as a foundational declaration within this celebratory and worshipful sequence, inviting universal acclamation for the divine ruler.
Historical & Cultural Context
Historically and culturally, Psalm 47 likely functioned as a liturgical piece within Israelite worship, possibly sung during an annual festival celebrating the LORD's kingship, such as the Feast of Tabernacles (Sukkot). It may also have been employed to commemorate significant national victories where God's hand was clearly evident, or perhaps even the procession of the Ark of the Covenant into Jerusalem, symbolizing God's presence and reign among His people. The concept of a 'king' was central to ancient Near Eastern societies, but Israel's understanding of kingship was unique: their ultimate King was Yahweh Himself, transcending any earthly monarch. The psalm's call for 'all peoples' to clap their hands and shout reflects a universalistic vision, anticipating a time when all nations would acknowledge Israel's God as the supreme sovereign, a stark contrast to the polytheistic beliefs of surrounding cultures.
Key Themes
This verse profoundly contributes to several key themes woven throughout the Psalms and the broader biblical narrative. Firstly, it underscores the theme of God's Supreme Sovereignty, presenting the LORD as 'most high' (עֶלְיוֹן, ʿElyon), a title emphasizing His transcendence and absolute authority over all creation, as seen in the blessing of Melchizedek in Genesis 14:19. Secondly, the declaration that the LORD is 'terrible' highlights His Awe-Inspiring Majesty, conveying not fright but a profound sense of reverential awe and holy fear in the face of His immense power and glory. This echoes the reverence commanded by God's presence throughout Exodus 19, where the mountain trembled. Finally, the assertion that He is 'a great King over all the earth' establishes the theme of Universal Kingship, proclaiming God's dominion extends far beyond Israel's borders to encompass every nation and every corner of the globe. This universal reign is a recurring motif, anticipating the ultimate fulfillment of God's kingdom on earth, a vision powerfully articulated in prophetic books like Daniel 7 and the New Testament's proclamation of Christ's reign.
Exposition and Analysis
Key Word Analysis
This is the sacred covenant name of God, Yahweh, signifying "the self-Existent or Eternal." It emphasizes God's unchanging, eternal nature and His personal relationship with His people. In this context, it grounds His supreme authority in His very being as the one true God, distinct from any created entity or false deity.
This term denotes an elevation or loftiness, signifying God's supreme preeminence and transcendence. As a title, "Most High" asserts God's ultimate authority and position above all other powers, gods, or earthly rulers, emphasizing His unparalleled majesty and absolute sovereignty over all creation.
This primitive root means "to fear," but morally, "to revere" or "to frighten." In Psalms 47:2, "terrible" (the participle nora') signifies God's capacity to inspire profound awe, reverential fear, and astonishment due to His overwhelming power, holiness, and glory. It describes something so grand and majestic that it evokes a deep, worshipful response rather than mere dread or fright.
Verse Breakdown
"For the LORD most high [is] terrible"
This opening clause provides the foundational reason for the psalm's call to worship and universal acclamation. "The LORD" (Yahweh), identified by the majestic title "most high" (ʿElyon), immediately establishes His supreme, transcendent nature and unparalleled position. The term "terrible" (nora') then describes His inherent quality, not as one who inspires fright in a negative sense, but as one whose power, holiness, and glory are so immense that they evoke profound awe, reverence, and holy dread. This clause asserts God's unparalleled majesty and His rightful claim to the deepest respect and worship from all creation.
"[he is] a great King over all the earth"
This second clause expands on the nature and scope of the "terrible" LORD's authority. He is not merely a powerful being, but a "great King," signifying His active rule, governance, and dominion. Crucially, His kingship is not limited to Israel or any specific region; it extends "over all the earth." This declaration emphasizes God's universal sovereignty, asserting His absolute control and ultimate power over every nation, every people, and every corner of the globe. It underscores His rightful claim to universal allegiance and worship, making Him worthy of acclamation from all humanity.
Literary Devices
Psalms 47:2 employs several powerful literary devices to convey God's supreme majesty and universal dominion. The primary device is Metaphor, where God is presented as a "great King." This metaphor is not merely descriptive but asserts His active, sovereign rule over all creation, drawing on the familiar human concept of kingship but elevating it to a divine, universal scale that transcends all earthly monarchs. The use of the Epithet "Most High" (ʿElyon) functions to immediately establish God's transcendent and unparalleled status, setting Him apart from all earthly powers and deities. Furthermore, the term "terrible" (nora'), while an Epithet itself, also contributes significantly to the psalm's pervasive tone of Awe and Reverence, aiming to evoke a profound sense of wonder, holy fear, and worshipful astonishment in the worshiper. The declaration of God's rule "over all the earth" can be seen as a form of Hyperbole, emphasizing the absolute and boundless nature of His dominion, leaving no doubt about the comprehensive extent of His authority and inviting a universal response.
Theological and Thematic Connections
This verse is a cornerstone for understanding the biblical doctrine of God's absolute sovereignty and His nature as the rightful object of universal worship. It establishes that God is not merely powerful, but supremely powerful, transcending all other beings and forces. The concept of a "terrible" (awe-inspiring) God is central to fostering genuine reverence and humility before Him, a 'fear of the LORD' that is the beginning of wisdom, not a cowering dread but a profound respect for His holiness and might. This theological truth underpins the call for all nations to worship Him, recognizing His unique status as the 'King over all the earth.' It challenges any notion of polytheism or limited deity, asserting Yahweh's singular and comprehensive rule over all creation and humanity, demanding their allegiance and praise.
Reflection and Application
For the modern believer, Psalms 47:2 serves as a profound anchor in a world often characterized by instability, competing ideologies, and perceived chaos. Recognizing the LORD as 'most high' and 'a great King over all the earth' calls us to a posture of deep humility and unwavering trust. It reminds us that no earthly power, political upheaval, personal challenge, or global crisis is beyond His sovereign control. This understanding cultivates a worship that is not merely emotional but rooted in the majestic truth of who God is—a God whose power is absolute, whose reign is universal, and whose nature demands our awe. It encourages us to live with a holy reverence, knowing that our lives are held within the hands of the ultimate King. This truth should inspire confident prayer, joyful praise, and a courageous witness, as we proclaim the reign of the God who is truly terrible (awe-inspiring) and supreme over all.
Questions for Reflection
FAQ
What does the King James Version's use of the word 'terrible' mean in Psalms 47:2?
In the context of Psalms 47:2, the King James Version's use of 'terrible' (Hebrew: nora') does not carry its modern connotation of something frightening or bad. Instead, it signifies something awe-inspiring, majestic, and deserving of profound reverence and holy fear. It describes God's overwhelming power, glory, and holiness that evokes a deep sense of wonder and respect from His creation. This usage is consistent with other biblical passages where God's presence or actions are described as 'awesome' or 'dreadful,' such as His appearance at Mount Sinai in Exodus 19 or His mighty deeds in Psalm 68:35. It's a call to recognize God's immense greatness and respond with worshipful awe, rather than cowering fright.
Christ-Centered Fulfillment
Psalms 47:2, with its declaration of the LORD as 'most high' and 'a great King over all the earth,' finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. While the Old Testament proclaims Yahweh's universal sovereignty, the New Testament reveals that this divine kingship is fully embodied in Christ. Jesus, as the eternal Son of God, is the very image of the invisible God, through whom all things were created, in heaven and on earth. His resurrection and ascension demonstrate His supreme authority, for all authority in heaven and on earth has been given to Him. He is the King of kings and Lord of lords, whose reign is not merely spiritual but will one day be visibly manifested when every knee will bow and every tongue confess that Jesus Christ is Lord. Thus, the 'terrible' (awe-inspiring) sovereignty declared in Psalm 47:2 is fully realized in the majestic and redemptive reign of Christ, who is indeed the great King over all the earth, bringing all things under His gracious and righteous rule for the glory of God the Father.