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
Two Centuries of 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.
But what does it profit me, if the seed of Abraham, “which is Christ,” should possess “the cities of his enemies for an inheritance” and should not possess my city? If in my city, that is, in my soul, which is “the city of the great king,” neither his laws nor his ordinances should be observed? What does it profit me that he has subjected the whole world and possesses the cities of his enemies if he should not also conquer his enemies in me, if he should not destroy “the law that is in my members fighting against the law of my mind and that leads me captive in the law of sin”? So, therefore, let each one of us do what is necessary that Christ may also conquer the enemies in his soul and in his body, and, subjecting and triumphing over them, may possess the city even of his soul.
Someone may be bewildered and uncertain, and say, “So how is it that the Jews do not believe today?” … Listen to what follows; he added, “the beauty of Jacob, which he loved.” Here in fact he seems to me to be referring to the believers, as Paul indicated in saying, “It is not, however, as though the word of God had failed: not all of Israel belong to Israel; … it is not the children of the flesh who are children of God, but the children of the promise who are counted as descendants.” Now, the believers are rightly spoken of as the people’s beauty; what could be more appealing, after all, than those who have come to faith?
"He has chosen an inheritance for us, the excellency of Jacob, whom He loved" [Psalm 47:4]. A certain beauty of Jacob He has chosen for our inheritance. Esau and Jacob were two brothers; in their mother's womb both struggled, and by this struggle their mother's bowels were shaken; and while they two were yet therein, the younger was elected and preferred to the elder, and it was said, "Two peoples are in your womb, and the elder shall serve the younger." [Genesis 25:23] Among all nations is the elder, among all nations the younger; but the younger is in good Christians, elect, godly, faithful; the elder in the proud, unworthy, sinful, stubborn, defending rather than confessing their sins: as was also the very people of the Jews, "being ignorant of God's righteousness, and going about to establish their own righteousness." [Romans 10:3] But for that it is said, "The elder shall serve the younger;" it is manifest that under the godly are subdued the ungodly, under the humble are subdued the proud. Esau was born first, and Jacob was born last; but he who was last born, was preferred to the first-born, who through gluttony lost his birthright. So you have it written, [Genesis 25:30-34] He longed for the pottage, and his brother said to him, If you will that I give it you, give me your birthright. He loved more that which carnally he desired, than that which spiritually by being born first he had earned: and he laid aside his birthright, that he might eat lentils. But lentils we find to be the food of the Egyptians, for there it abounds in Egypt. Whence is so magnified the lentil of Alexandria, that it comes even to our country, as if here grew no lentil. Therefore by desiring Egyptian food he lost his birthright. So also the people of the Jews, of whom it is said, "in their hearts they turned back again into Egypt." [Acts 7:39] They desired in a manner the lentil, and lost their birthright.
The God of all, who subjected kings to us and gave us control of all the nations, and in addition to that entrusts the beauty and excellence of Jacob to us—not all the Jewish people, who are named for Jacob, in fact, but “the beauty of Jacob,” the excellence and the elite of Jacob, those adorned with faith, who accepted the message without delay, who submitted to the sweet yoke of the Savior. These, you see, he both “chose” and “loved,” and to them he entrusted the apostolic governance.
Continue studying Psalms 47:4 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Psalms 47:4 declares God's sovereign prerogative and benevolent care for His covenant people, Israel. It highlights His active role in determining their destiny and blessings, specifically their "inheritance," which is presented as a divine choice rooted in His enduring, steadfast love for Jacob. This verse is embedded within a psalm celebrating God's universal kingship and majestic enthronement, underscoring that His particular affection for Israel is not arbitrary but flows from His supreme authority and faithfulness as the King of all the earth.
Context
Literary Context
Psalms 47 is an enthronement psalm, likely used in a liturgical setting to celebrate Yahweh's kingship over all the earth. The psalm opens with a universal call to worship, inviting "all you nations" to "clap your hands" and "shout to God with shouts of joy" (Psalms 47:1). It then transitions to declare God's awesomeness and His subjugation of nations under Israel's feet (Psalms 47:2-3). Verse 4, our focus, serves as a pivotal statement, explaining why God is worthy of such particular praise from Israel: He "shall choose our inheritance for us." This specific act of divine favor for Jacob is then followed by a description of God's ascension and reign over the nations (Psalms 47:5-9), demonstrating that His special relationship with Israel is an integral part of His broader cosmic rule. The "Selah" at the end of the verse invites a pause, emphasizing the profound truth of God's choice and love.
Historical & Cultural Context
This psalm likely originated in a post-exilic context or during a period of national celebration, possibly commemorating a significant victory or the return of the Ark of the Covenant, symbolizing God's presence and kingship in Jerusalem. In the ancient Near East, kings often claimed divine authority, but Israel's understanding was unique: Yahweh alone was the true King, not merely a patron deity but the sovereign over all creation. The concept of "inheritance" (Hebrew: nachalah) was deeply rooted in Israel's history, primarily referring to the Promised Land, which was divinely allotted to the tribes by God Himself (Numbers 26:52-56). This inheritance was not earned but was a gift of God's covenant faithfulness to Abraham, Isaac, and Jacob. "Jacob" here is a metonymy for the nation of Israel, emphasizing their identity as God's chosen people, beloved and distinct among the nations.
Key Themes
Psalms 47:4 profoundly contributes to several overarching themes within the Psalms and the broader biblical narrative. Firstly, Divine Sovereignty is paramount; the assertion that "He shall choose our inheritance for us" unequivocally declares God's ultimate authority and active involvement in the destiny of His people. This is not a passive God, but one who orchestrates and determines. Secondly, the theme of Covenant Love and Election is central, highlighted by "whom he loved." This refers to God's steadfast, preferential love for Jacob/Israel, a love that undergirds His covenant promises and distinguishes Israel from other nations (Deuteronomy 7:6-8). This divine love is the foundation for the "excellency of Jacob," signifying Israel's unique status and blessedness. Lastly, the concept of Inheritance and Divine Provision is crucial. While initially tied to the physical land, "inheritance" expands to encompass all the blessings, security, and future God bestows upon those He has chosen. It speaks to a divinely secured portion, ensuring their well-being and flourishing under His care, a theme echoed in the promise of a spiritual inheritance for believers in the New Testament (Colossians 1:12).
Exposition and Analysis
Key Word Analysis
(nâchal), properly, something inherited, i.e. (abstractly) occupancy, or (concretely) an heirloom; generally an estate, patrimony or portion; heritage, to inherit, inheritance, possession. This term is rich with theological significance. While often referring to a physical possession, particularly the land of Canaan allotted to Israel, nachălâh extends beyond mere property. It denotes a heritage, a divinely appointed portion, or a destiny. In a broader sense, it encompasses all the blessings, privileges, and the secure future that God bestows upon His people as a gift, not as something earned. It speaks to the unique relationship and secure standing that God establishes with those He has chosen and loved.
(gâʼâh); the same as H1347 (gaʼăvâh); {arrogance or majesty; by implication, (concretely) ornament}; arrogancy, excellency(-lent), majesty, pomp, pride, proud, swelling. This word carries connotations of majesty, pride, glory, or eminence. When applied to Jacob, it refers to the unique dignity, honor, and distinguished status that God graciously bestowed upon the nation of Israel. This "excellency" is not a result of Israel's inherent merit or strength, but rather a reflection of God's own glory and His sovereign choice to elevate them. It signifies their preeminence among nations, not for their own sake, but as a testimony to the greatness of the God who chose them.
Or H157 (ʼâheb); a primitive root; to have affection for (sexually or otherwise); (be-) love(-d, -ly, -r), like, friend. This verb denotes a deep, affectionate, and steadfast love. In the context of God's relationship with Jacob, it speaks to God's covenantal love, a preferential and unwavering commitment that forms the foundation of His election and ongoing relationship with Israel. This love is the ultimate reason for God's choice of their inheritance and their unique status among the nations.
(sâlal); suspension (of music), i.e. pause; Selah. This term, appearing frequently in the Psalms, is a liturgical or musical notation whose precise meaning is debated. It is generally understood to indicate a pause for reflection, an instrumental interlude, or a moment for emphasis. In Psalms 47:4, its placement after "whom he loved" serves to underscore the profound truth of God's unwavering love and choice for Jacob, inviting the reader or listener to meditate deeply on the implications of this divine affection and its consequences for Israel's inheritance.
Verse Breakdown
"He shall choose our inheritance for us"
This clause powerfully asserts God's absolute sovereignty and active involvement in the lives of His people. The "He" refers to God, the supreme King celebrated throughout the psalm. The verb "choose" (Hebrew: bâchar) implies a deliberate, intentional, and sovereign act of selection, not a passive acceptance. The "inheritance" (Hebrew: nachălâh) signifies the divinely allotted portion, encompassing not just the land but all forms of blessing and destiny. The phrase "for us" highlights the benevolent nature of this divine choice, indicating that God acts for the benefit and well-being of His people, securing their future.
"the excellency of Jacob whom he loved"
This segment clarifies what the chosen inheritance entails and why it is given. "The excellency of Jacob" refers to the unique glory, dignity, and preeminence that God bestowed upon the nation of Israel. This "excellency" is not inherent but is a direct result of God's favor. The crucial phrase "whom he loved" provides the foundational reason for this divine choice and the resulting "excellency." It points to God's steadfast, covenantal love (Hebrew: ʼâhab) for Jacob, the patriarch who represents the entire nation. This love is the unchanging basis for God's election and His ongoing provision for His people.
"Selah."
As discussed in the Key Word Analysis, this notation serves as a liturgical or musical pause. In this context, it functions as an emphatic marker, drawing attention to the profound theological truth just stated: God's sovereign choice of Israel's inheritance, rooted in His deep and abiding love for them. It prompts reflection on the magnitude of this divine favor and its implications for Israel's identity and security.
Literary Devices
Psalms 47:4 employs several literary devices to convey its profound theological message. Metonymy is evident in "Jacob," which stands for the entire nation of Israel, emphasizing their ancestral and covenantal identity. This allows the psalmist to evoke the rich history of God's relationship with the patriarch and extend it to his descendants. The phrase "the excellency of Jacob" utilizes Hyperbole to emphasize the unique and elevated status God granted Israel, portraying their dignity and honor as exceptional among nations. While not strictly Anthropomorphism, the act of God "choosing" an inheritance for His people presents a relational and active image of the divine, akin to a human parent or patron, underscoring His personal involvement. Finally, Selah acts as a structural and rhetorical device, functioning as an emphatic pause that calls the listener to meditate on the preceding declaration of God's sovereign love and its implications for Israel's destiny.
Theological and Thematic Connections
Psalms 47:4 powerfully encapsulates the biblical themes of divine election, covenant faithfulness, and the nature of God's love. It asserts that God's relationship with Israel is not accidental but divinely ordained through an act of sovereign choice, rooted in an unchanging love that predates their merit. This election ensures their inheritance, a secure portion that signifies both physical blessings (the land) and spiritual favor. The verse underscores that God is not merely a distant ruler but an intimately involved Father who actively orchestrates the destiny of those He loves. This divine choosing and loving care are foundational to understanding Israel's identity and their role in God's redemptive plan, setting the stage for the broader narrative of salvation history.
Reflection and Application
Psalms 47:4 offers immense comfort and profound assurance to believers today. In a world often characterized by uncertainty, striving, and self-determination, this verse reminds us that our ultimate destiny and security are not dependent on our own efforts or chance, but on the sovereign, loving choice of God. It invites us to rest in His divine providence, knowing that the God who chose Israel's inheritance with perfect love and wisdom also orchestrates the details of our lives. This perspective cultivates a deep sense of trust, encouraging us to relinquish anxiety and embrace a posture of grateful submission to His perfect will. Our "inheritance" in Christ is a spiritual reality, encompassing salvation, adoption as children of God, and eternal life, all freely given by God's choice and love. This truth empowers us to live with confidence, knowing that our future is secured by the One who loves us unconditionally and has chosen the best for us.
Questions for Reflection
FAQ
What does "the excellency of Jacob" refer to?
"The excellency of Jacob" refers to the unique dignity, glory, and preeminence that God graciously bestowed upon the nation of Israel. This was not due to any inherent merit or greatness on Israel's part, but solely a reflection of God's sovereign choice and His steadfast love for them. It signifies their elevated status as God's chosen people, set apart for His purposes and blessed by His presence, as seen in passages like Deuteronomy 4:7-8.
Is the "inheritance" in this verse only about the physical land of Israel?
While the "inheritance" (Hebrew: nachalah) in the Old Testament primarily referred to the Promised Land given to Israel, its meaning extends beyond mere physical territory. It encompasses all the blessings, privileges, and the secure future that God bestows upon His people as a divinely appointed gift. In a broader theological sense, it foreshadows the spiritual inheritance believers receive in Christ, which includes salvation, eternal life, and all the spiritual blessings found in Him, as described in Ephesians 1:3.
Christ-Centered Fulfillment
Psalms 47:4 finds its ultimate and most profound fulfillment in Jesus Christ. The "inheritance" chosen by God for His people, initially understood as the land and blessings for Israel, is fully realized and expanded in the new covenant through Christ. He is the true "excellency" of God's people, embodying the glory and dignity that God intended for humanity. God's steadfast love for "Jacob" (Israel) culminates in His sending His Son, Jesus, who perfectly fulfills the covenant promises made to Abraham and his descendants (Galatians 3:16). Through Christ, the inheritance is no longer limited by ethnicity or geography but is extended to all who believe, Jew and Gentile alike, making them "heirs according to the promise" (Galatians 3:29). Our spiritual inheritance in Christ is immeasurable, encompassing adoption into God's family, redemption, forgiveness of sins, and the promise of eternal life (Ephesians 1:3-14). Thus, the sovereign choice and loving provision of God for His people, celebrated in Psalms 47:4, are perfectly and universally manifested in the person and work of Jesus, who is Himself our ultimate and eternal inheritance (Colossians 3:24).