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La Biblia de las Americas
Salmos 47:9
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Los pr�ncipes de los pueblos se juntaron Al pueblo del Dios de Abraham: Porque de Dios son los escudos de la tierra; El es muy ensalzado.
Los pr�ncipes de los pueblos se han reunido, aun el pueblo del Dios de Abraham: Porque de Dios son los escudos de la tierra; �l es muy enaltecido.
Los pr�ncipes de los pueblos se juntaron al pueblo del Dios de Abraham; porque de Dios son los escudos de la tierra; El es muy ensalzado.
Bible Verse Review
from Treasury of Scripure Knowledge
The princes: etc. or, The voluntary of the people are gathered unto the people of, etc. Psalms 72:7-9, Psalms 110:2, Psalms 110:3, Genesis 49:10, Isaiah 11:10, Isaiah 60:4, Isaiah 60:5, Isaiah 66:19, Isaiah 66:20, Romans 11:25
the God: Genesis 17:7, Genesis 17:8, Exodus 3:6, Exodus 3:15, Isaiah 41:8-10, Matthew 22:32, Romans 4:11, Romans 4:12, Galatians 3:29
shields: Psalms 89:18, Proverbs 30:5, *marg.
he is: Psalms 46:10
Reciprocal: 1 Samuel 14:38 - chief 1 Chronicles 29:11 - exalted Psalms 68:27 - princes Psalms 84:11 - shield Hosea 4:18 - rulers Hebrews 4:9 - people Hebrews 11:25 - the people
Gill's Notes on the Bible
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 it, as they will in the latter day; see Isaiah 49:23; or this may mean the saints in general, who are all of them the princes of people, and are set among princes, yea, are kings priests unto God; some render it, "the willing" or "voluntary ones of his people" g; the same word is here used as in Psalms 110:3; where it is rendered "willing", and designs such who are made willing to be saved by Christ, submit to his righteousness, and be subject to his word and ordinances;
[even] the people of the God of Abraham; whom the God of Abraham has chosen for his people, taken into covenant, given to his Son, and who are redeemed by his blood, and effectually called by his grace; and who, though Gentiles, belong to the same covenant and the same covenant God as Abraham did, and have the blessing of Abraham upon them; and are indeed his spiritual seed, being Christ's. The Targum is, "the people that believe in the God of Abraham". The words may be rendered in connection with the former clause, "gathered together unto the people of the God of Abraham" h; and so denote the association of the Gentiles converted with the believing Jews, as was at the first times of the Gospel, and will be at the latter day, 1 Corinthians 12:13;
for the shields of the earth [belong] unto God; that is, the rulers of the earth, as the word is rendered in Hosea 4:18; who are as a shield and a protection to their subjects; these are set up and put down by the Lord at his pleasure; and their hearts are in his hands, and he can convert them when he pleases, and gather them to his Son, and into his churches; or, as Jarchi interprets it,
"he has power in his hands to protect as with a shield all that trust in him;''
safety is of the Lord; the protection of the world and of the church is from him who is King over all the earth;
he is greatly exalted; that is, Christ, who has all power in heaven and in earth; he is highly exalted at the right hand of God, angels, authorities, and powers, being subject to him.
g נדיבי עמים "voluntarii populorum", Junius & Tremellius, Piscator, Cocceius. h So Pagninus, Montanus, Vatablus, Gejerus.
Barnes' Notes on the Bible
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 nâdı̂yb - means properly, voluntary, ready, prompt; then, generous, liberal; then, those of noble birth, princes, nobles. It is evidently used here in this latter sense. The word “people” here may mean either the people of Israel, or the people of other lands; but in this place it seems evidently to denote the latter. The words “are gathered together” may refer either to a voluntary or an involuntary assembling; meaning either that they came in chains as prisoners of war, subdued by the arms of the people of God, and thus rendering an involuntary tribute to their power and their religion; or that they came in a voluntary manner, and submitted themselves, acknowledging the God of Israel to be the true God. It seems to me that the connection requires that we should understand this in the former sense, as referring to the subjugation of the enemies of of the people of God, and to their being led along as captives, assembled thus from distant parts of the world as proof that the God of Israel reigned.
Even the people of the God of Abraham - The word “even” is not in the original. The meaning is, “to” the people of the God of Abraham; that is, they come and mingle with the people of the God of Abraham; or, they come as captives in war “to” that people, and confess in this manner that their God is the true God. The image is that of the assemblage of great numbers of foriegn princes and nobles as furnishing either a voluntary or involuntary acknowledgment of the fact that the God of Abraham was the true God, and that the people of Israel were his people.
For the shields of the earth belong unto God - Are of right his. This would seem to have been suggested by the marching in triumph of subdued and vanquished princes and warriors, their shields or weapons of war being borne along in the procession, demonstrating that Jehovah was King among the nations. It was seen in such a march that all those weapons of war “belonged” to him, or that he had a right to dispose of them, and to use them as he pleased.
He is greatly exalted - That is, one who can thus subdue nations, and lead along captive princes and warriors, “must” be a Being greatly exalted; a Being that has dominion over the nations of the earth. This completes the imagery in the psalm, and gives occasion for the shouts and the joys of triumph. God had shown that he was a great King over the earth. Princes and armies were subdued to his will. They were led along as captives, and were gathered together to the people of God, as if to acknowledge their own inferiority; and in this solemn manner the nations thus subdued owned Yahweh to be the true God. In a higher sense this will be true when all the earth shall be subdued by the power of truth, and when kings, and princes, and people everywhere shall come and acknowledge God, reigning through the Messiah, to be the King of all nations. Compare Isaiah 60:0.
Clarke's Notes on the Bible
Verse Psalms 47:9. 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 οἱ κραταιοι, 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. Frequently: "Sing praises - sing praises - sing praises - sing praises," Psalms 47:6, and again "sing praises," Psalms 47:7. It cannot be done too frequently. 5. Knowingly and discreetly: "Sing ye praises with understanding;" know the reason why ye are to praise him.
3. Now these reasons are drawn from his greatness and from his goodness.
1. He is GREAT. 1. He is the Lord Most High; 2. He is terrible; 3. He is a great King over all the earth. All power, at his ascension, was given unto him in heaven and earth.
2. He is GOOD. 1. In collecting his Church by subduing the nations, not by the sword, but by his word and Spirit, by which he would subdue their iniquities, the iniquity of the Jew first, and then of the Gentile; for the law was to come out of Zion, and the word of the Lord from Jerusalem. To the discipline of that religion both were to submit; and therefore both might well be said "to be subdued to us, and brought under our feet."
2. In honouring and rewarding his Church: "He shall choose out our inheritance for us, the excellency of Jacob whom he loved."
1. His Church was his choice: "It is a chosen generation, a peculiar people."
2. His heritage; for he will dwell among them, and provide an inheritance for them; blessings on earth and glory in heaven.
3. This is "the excellency of Jacob;" of Jacob after the Spirit; the kingdom, priesthood, and all the promises made unto Jacob and the fathers being theirs.
4. The cause: "His love only - he chose - the excellency of Jacob whom he loved."
3. In the increase and amplification of his Church: "God is now the king of all the earth;" not of the Jews only, for he "reigns over the heathen" also. He "sits upon a throne of holiness;" rules by his holy word and Spirit. 1. Making them holy who were unholy. 2. They are "a willing people" also. For the princes - the volunteers, among the people, are gathered together; even the people of the God of Abraham - the Gentiles, converted and reconciled to God.
4. In protecting his Church; whether by himself, or by the princes he raises up; by his providence, or his angels, or all together. For the "shields of the earth belong unto God." Secular rulers, and ecclesiastical governors, are shields of the Church. But God is the Head of it, and the Chief: "He is greatly exalted."
