| Barnes' Notes on the Bible For the Lord most high - Yahweh, the Most High God; that is, who is exalted above all other beings. Compare Exodus 18:11; 1 Chronicles 16:25 Psalm 96:4; 2 Chronicles 2:5; Psalm 95:3. Is terrible - literally, is to be feared; that is, reverenced and adored. There is an idea in the words "terrible" and "terror" which is not contained in the original, as if there were something harsh, severe, stern, in his character. The word in the original does not go beyond the notion of inspiring reverence or awe, and is the common word by which the worship of God is designated in the Scriptures. The meaning is, that he is worthy of profound reverence or adoration. He is a great king over all the earth - He rules the world. He is a universal Sovereign. The immediate "occasion" of saying this, when the psalm was composed, was evidently some victory (which had been achieved over the enemies of the people of God) so decided, and so immediately by the divine power, as to prove that he has absolute control over all nations.
Clarke's Commentary on the BibleFor the Lord most high is terrible - He has insufferable majesty, and is a great King - the mightiest of all emperors, for he is Sovereign over the whole earth.
Gill's Exposition of the Entire BibleFor the Lord most high is terrible,.... Christ is not only the Son of the Highest, but he himself is the most high God, God over all, blessed for ever. He is higher than the highest, than the angels in heaven, or any of the sons of men on earth. He is the high and lofty One, that dwells in the high and lofty place. And even this character agrees with him as the ascended Lord and King in his human nature; he is ascended on high, is set down on the right hand of the Majesty on high. He is highly exalted to be a Prince and a Saviour; he is made higher than the heavens, and than the kings of the earth are; angels, authorities, and powers, are subject to him. And this is a reason exciting all the people to joy and gladness. And he is "terrible" to his enemies, being the Lion of the tribe of Judah; who will rule the nations with a rod of iron, and break them in pieces as a potter's vessel: and so he will be when he shall come in the clouds of heaven, land descend from thence, in flaming fire, to take vengeance on those who have despised and rejected him; and at the same time will be glorious to and admired by them that believe in him. His appearance, which will be terrible to others, will be matter of joy to them. Though the word used may be rendered as it is in Psalm 111:9; "reverend" or "to be feared" (b), as he is; see Isaiah 8:13; both on account of his goodness, as the Redeemer and Saviour of his people, Hosea 3:5; and of his greatness, being equal with God, and King of saints. As it follows; he is a great King over all the earth; as he must needs be, since he is the great God and our Saviour; and is King of kings, and Lord of lords. He is now King of Zion, and head over all things to the church; and before long the kingdoms of this world will become his, and he will take to himself his great power and reign, and shall be King over all the earth openly and visibly; he shall be one, and his name One, Zechariah 14:9; which is another reason for joy and gladness among the people. (b) "reverendus", Junius & Tremellius; "timendus est", Coccius; "venerandus", Michaelis.
The Treasury of David2 For the Lord most high is terrible; he is a great King over all the earth. "For the Lord," or Jehovah, the self-existent and only God; "Most high," most great in power, lofty in dominion, eminent in wisdom, elevated in glory. "Is terrible," none can resist his power or stand before his vengeance; yet as these terrors are wielded on the behalf of his subjects, they are fit reasons for rejoicing. Omnipotence, which is terrible to crush, is almighty to protect. At a grand review of the troops of a great prince, all his loyal subjects are filled with triumph, because their liege lord is so able to defend his own, and so much dreaded by his foes. "He is a great King over all the earth." Not over Judea only, but even to the utmost isles his reign extends. Our God is no local deity, no petty ruler of a tribe; in infinite majesty he rules the mightiest realms as absolute arbiter of destiny, sole monarch of all lands, King of kings and Lord of lords. Not a hamlet or an islet is excluded from his dominion. How glorious will that era be when this is seen and known of all; when in the person of Jesus all flesh shall behold the glory of the Lord!
Geneva Study BibleFor the LORD most high is terrible; he is a great King over all the earth.
Jamieson-Fausset-Brown Bible Commentary2, 3. His universal sovereignty now exists, and will be made known.
Matthew Henry's Concise Commentary47:1-4 The God with whom we have to do, is a God of awful majesty. The universal and absolute sovereignty of a holy God would be too terrible for us even to think of, were it not exercised by his Son from a mercy-seat; but now it is only terrible to the workers of iniquity. While his people express confidence and joy, and animate each other in serving him, let sinners submit to his authority, and accept his salvation. Jesus Christ shall subdue the Gentiles; he shall bring them as sheep into the fold, not for slaughter, but for preservation. He shall subdue their affections, and make them a willing people in the day of his power. Also it speaks of his giving them rest and settlement. Apply this spiritually; the Lord himself has undertaken to be the inheritance of his people. It shows the faith and submission of the saints. This is the language of every gracious soul, The Lord shall choose my inheritance for me; he knows what is good for me better than I do.
Matthew Henry's Whole Bible CommentaryPSALM 47 The scope of this psalm is to stir us up to praise God, to stir up all people to do so; and, I. We are directed in what manner to do it, publicly, cheerfully, and intelligently (v. 1, 6, 7). II. We are furnished with matter for praise. 1. God's majesty (v. 2). 2. His sovereign and universal dominion (v. 2, 7-9). 3. The great things he had done, and will do, for his people (v. 3-5). Many suppose that this psalm was penned upon occasion of the bringing up of the ark to Mount Zion which v. 5 seems to refer to ("God has gone up with a shout");-but it looks further, to the ascension of Christ into the heavenly Zion, after he had finished his undertaking on earth, and to the setting up of his kingdom in the world, to which the heathen should become willing subjects. In singing this psalm we are to give honour to the exalted Redeemer, to rejoice in his exaltation, and to celebrate his praises, confessing that he is Lord, to the glory of God the Father. To the chief musician. A psalm for the sons of Korah. Verses 1-4 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 (v. 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 (v. 3), subduing the people and nations under them, both those that stood in their way (Ps. 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, 1 Pt. 2:25. (2.) In giving them rest and settlement (v. 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 (Amos 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 (Ps. 16:5), and he has laid up for them in the other world an inheritance incorruptible, 1 Pt. 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." |
