Psalms 47:9

The princes of the people are gathered together,.... Not against Christ, as at his first coming, but to him, and to his church and people; even the great men of the earth, the kings and princes of

The princes of the people are gathered together, even the people of the God of Abraham: for the shields of the earth belong unto God: he is greatly exalted.

The princes of the people; either, 1. The heads of the tribes of Israel, who were gathered together to the tabernacle or temple upon solemn feasts. Or rather, 2. The princes of the Gentiles, who are here known by the name of the people, ,3, who were divided in their principles, and interests, and religions, but are now united and gathered together unto Christ, laying their sceptres at his feet, and jointly owning and promoting his worship and service. So he speaks of the conversion of the Gentiles; although he mentions only their princes, because their conversion might seem to be most difficult in sundry respects, and therefore that being affirmed, the conversion of their people with or after them might very reasonably be supposed. The people of the God of Abraham; so he explains the former clause, and shows what people he spoke of; and it is observable, he doth not say the people of Abraham, lest this should be appropriated to the Israelites; but the people of the God of Abraham, i.e. which worship the God of Abraham, whether they be Jews or Gentiles. So this is a prophecy of the conversion of the Gentiles; which also is intimated by the name here used, which is not his old and first name, Abram, but his new name, Abraham, given to him to signify that he should be the father of many nations, . Or these words with the former may be, and are by divers learned interpreters, rendered thus: The princes of the people (i.e. of the Gentiles) are (i.e. shall be, as is usual in prophetic style) gathered unto which particle is sometimes understood, as the people of the God of Abraham, i.e. unto the Jews, and so both Jews and Gentiles shall be united in one religion; and so God shall reign over the heathen, and be King of all the earth, as is here said, ,8, and all people shall clap their hands for joy, as it is . The shields of the earth; either, 1. The protection of the people of all the earth. Or rather, 2. Their princes or rulers, who are fitly called shields, , because by their office they are or should be the common parents and protectors of all their people, to defend them from all oppressions and injuries. These, saith he, are the Lord’ s, i.e. at his disposal, or subject to his dominion, both as to their hearts and kingdoms. And so this is here conveniently added, as the reason of that great and improbable event, foretold in the foregoing words, that the princes of the people (which of all others were the most lofty, and wilful, and incorrigible) should join and subject themselves to the Lord, and to his church. He is greatly exalted; by this means God shall be greatly glorified, and appear to be far above all the princes of the world, and above all other gods.

Psalms 47:9 The princes of the people are gathered together, [even] the people of the God of Abraham: for the shields of the earth [belong] unto God: he is greatly exalted.Ver. 9. The princes of the people are gathered together] Or, the voluntary of the people. The great ones disdain not to meet with the meanest at the public assemblies, for performance of holy duties; but thither they flee one with another, as the doves do to their windows, Isaiah 60:8, glorying in this, that they are Christ’ s vassals, as did Constantine, Valentinian, and Theodosius, those three great emperors, casting their crowns at his feet, and willing to come under the common yoke of his obedience, with the rest of the people of the God of Abraham, the common sort of Christians (Socrates). For the shields of the earth belong unto God] That is, those princes and magistrates also, Hosea 4:18 Psalms 89:18, belong to the covenant of election; though not many mighty, not many noble are called, 1 Corinthians 1:26, and it was grown to a proverb, omnium bonorum Principum imagines in uno annulo sculpi posse. The Spanish friar was wont to say there were but few princes in hell; and why? because there were but few in all. If such shall show themselves shields to their people to protect them from wrong; and not sharks, rather, to peel them and pillage them God will own and honour such. Others thus: the shields of the earth belong to the Lord, that is, the militia of the world is his; he hath and can quickly raise the Posse comitatus of all countries. He is greatly exalted] How should he be otherwise who hath so great a command, and useth it for the defence of his people? Especially if the grandees of the earth become religious, and draw on others by their example and liberality? Magnates Magnetes.

(9) The shields of the earth—i.e., the princes just mentioned, as in Hosea 4:18; so LXX. and Vulg. (“strong ones”), which, however, they make the subject of the verb—“have been mightily exalted.”

Verse 9. The princes of the people are gathered together] נדיבי עמים nedibey ammim. The voluntary people - the princely, noble, or free-willed people; those who gladly receive the word of life; those who, like the Bereans, were of a noble or liberal disposition; and, when they heard the Gospel, searched the Scriptures to see whether these things were so. It is a similar word which is used Psalms 110:3; and I believe both texts speak of the same people - the Gentiles who gladly come unto his light, and present themselves a free-will offering to the Lord. The people of the God of Abraham] Who were Abraham's people? Not the Jews; the covenant was made with him while yet in urcircumcision. Properly speaking, the Gentiles are those whom he represented; for the covenant was made with him while yet a Gentile; and in his seed all the nations-the Gentiles, of the earth were to be blessed. The people of the God of Abraham are the Gentiles, who, receiving the Gospel, are made partakers of the faith of Abraham, and are his spiritual children. The God of Abraham has Abraham's spiritual posterity, the believing Gentiles, for his own people. The shields of the earth belong unto God.] The Septuagint translate this οἱκραταιοι, the strong ones of the earth. The Vulgate reads, Quoniam dii fortes terrae vehementer elevati sunt; "Because the strong gods of the earth are exceedingly exalted." These are supposed to mean kings and rulers of provinces which were present at the dedication of the temple; (for some suppose the Psalm to have been composed for this solemnity;) and that they are said here to be greatly exalted, because they exercised a very high degree of power over their respective districts. The words refer to something by which the inhabitants of the earth are defended; God's providence, guardian angels, c., c. He is greatly exalted.] Great as secular rulers are, God is greater, and is above all King of kings and Lord of lords and the hearts of kings and governors are in his hand; and he turns them whithersoever he pleases. ANALYSIS OF THE FORTY-SEVENTH PSALM This Psalm, under the figure of the ark being brought into the temple, foretells the ascension of Christ to heaven; who was the true ark of the covenant, and the propitiatory or mercy-seat. It contains a prophecy of Christ's kingdom, and has two especial parts: - First, An invitation to sing praises to Christ. Secondly, The reasons why we should do it. 1. The ascension of Christ is typified under the ark's ascension, Psalms 47:1: "God is gone up with a shout; the Lord with the sound of a trumpet." 2. On which he invites the people to do now what was then done, "that we clap our hands, and sing praises." This should be done, 1. Cheerfully: "Clap your hands;" for this is a sign of inward joy, Nahum 3:19. 2. Universally: "O clap your hands, all ye people." 3. Vocally: "Shout unto God with the voice of triumph." 4.

9. In the spirit of prophecy the Psalmist beholds the realisation of the hope expressed in Psalms 47:1. The nations acknowledge Jehovah’s sovereignty. Cp. Psalms 102:22. As the representatives of the nations which they rule, the princes of the peoples are gathered together to Jerusalem to pay homage to Jehovah. The Massoretic text ot the next line must be rendered with R.V., ‘To be the people of the God of Abraham’: a bold phrase, reaching the very climax of Messianic hope, and hardly paralleled elsewhere. For though the nations are frequently spoken of as attaching themselves to Israel in the worship of Jehovah (Isaiah 2:2 ff; Isaiah 11:10; Isaiah 56:6 ff; Isaiah 60:3 ff.; Zechariah 8:20 ff.; &c, &c), they are not called “the people of God.” This title is reserved for Israel, and only in the N.T. are the promises made to Israel extended to the Gentiles (Romans 9:25). Yet see Isaiah 19:25, where Egypt receives the title ‘my people.’ The rendering of R.V. marg. ‘Unto the people,’ is scarcely legitimate. It is however to be noted that the consonants of the word ‘am’ ‘people’ are identical with those of ‘im, ‘with,’ and the LXX read them as the preposition (with the God of A.). It is a natural conjecture that we should restore the preposition and render; The princes of the peoples are gathered together,Along with the people of the God of Abraham.the God of Abraham] The title recalls the promises of blessing to the nations made through Abraham (Genesis 12:2 f. &c.). the shields of the earth] Princes are so called, as the protectors of their people. Jehovah is their overlord, and they come to acknowledge their dependence. The title shield is often applied to God, and sometimes to the kings and princes of Israel (Hosea 4:18; Psalms 89:18). he is greatly exalted] Cp. Psalms 97:9; and, though the Heb. word is different, Psalms 46:10.

The princes of the people are gathered together - The marginal reading is, “The voluntary of the people are gathered unto the people of the God of Abraham.” The word rendered “princes” - נדיב

9. The princes of the people are gathered—Literally, the willing minded of the nations are gathered. The word rendered “princes” means, willing minded, free, voluntary, and hence nobles, princes.