Psalms 47:9

Psa 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, Isa 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, Hos 4:18 Psa 89:18, belong to the covenant of election; though not many mighty, not many noble are called, 1Co 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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_47:9

The shields of the earth belong unto God:

Gods shields

The shields of the earth, all veritable protectives, are the property of God, and are of His creation.

But why do I require a shield? What are my perils and foes? The fire of passion. The sharp gnawing tooth of care. The dull, heavy pressure of monotony. The burden of apparently unrequited toil. The slug of sloth. The moth of indifference. The rust of contempt. The awful weight of accumulating years. If I am to be protected against these perils I require varieties of shields, and the shields of the earth belong unto God. He has shields for every type of peril; there is no unprotected corner which has been overlooked by our Lord. Our perils change their guise with our changing seasons, and the gradient of our age. In youth we frequently find our antagonism in the lust of the flesh. Against this all-consuming passion we require a shield I In our prime the lust of the flesh changes into the lust of the eyes, and perhaps matures into the pride of life. Passion is converted into acquisitiveness, and acquisitiveness refines itself into vanity. If we are to resist these fatal fascinations we require a shield. In age we are imperilled by our disillusions. The unaccomplished purpose becomes a snare. The radiant ideal seems no nearer achievement, and our poor attainments look upon us with confounding mockery. Then are we prone to become sour and crabbed, and life may pass into an impoverishing loneliness. If we are to be guarded against these perils we need a shield! And right through our life, from early youth to extreme old age, our course lies through perils of over-changing variety. With these environments of continuous danger, what shall we do? We must seek for an adequate shield, and the shields of the earth belong unto God. Let us leek at two or three of them.

I. The shield of good spirits. We often say of a man, His good spirits were his salvation. There was a certain cheery radiancy of spirit about his life. He was possessed by unfailing cheer and geniality, lie saw everything through his own warmth. His warmth was his shield, and by it he was delivered from a thousand snares. Where did he get his warmth? The shields of the earth belong unto God. I have often known men who have been passing through a November season of life in which other people have found nothing but coldness and gloom, but their life has been so possessed by the spirit of geniality, that the bird-song had never seemed to be silent, and the atmosphere was always redolent of the spring. Charles Kingsley passed through many a November season; trials and persecutions were not absent from his day, and yet his good spirits were always abounding, and by his good spirits the gloom was always illumined. Where do these people get their good spirits? They get them from the Lord. Just outside Buda Pesth there is now a spring of continuous hot water, which is practically supplying the needs of an entire population. Boring has been continued to the depth of five thousand feet, and the genial spring has been unloosed. Is not this parabolic? If we want the genial springs, we must go to the requisite depths; we must not be surface characters, or our waters will be chilled in the first day of a cold November. We must bore deep. We must reach as far as God, and when we come into communion with Him, tits water shall be in us a well of water springing up into everlasting life.

II. The shield of holiness. The pure allures the pure and resists the impure. But the life must be scrupulously pure! It must be healthy. Our imperfect consecrations are our perils; they are like ridged and wrinkled surfaces in which uncleanness easily hides. Holiness will not take stains. Lay your unclean finger upon soft and unfinished porcelain, and it will take the impress of your defiling touch. But lay your finger upon the shining, finished, perfected ware, and the substance will not take the stain. The virus which is inoculated for the prevention of small-pox frequently does not take; the body is so healthy that it affords no foothold for the invader! And surely that is what we need in the spirit! We require a spirit so healthy that evil suggestions will not take. Let integrity and uprightness preserve me. That is the shield we require! How can we get it? We shall have to get away unto the Lord, and in deep humility of spirit pray that He will communicate unto us His own saving health.

III. The shield of faith. The shield of faith, wherewith ye shall be able to quench all the fiery darts of the evil one. What are the perils? Darts--sharp, sudden, fierce experiences; fiery darts--sharp experiences that come to us in heat; fiery darts of the evil one--sharp experiences in the nature of sinful temptations that come to us in the feverish moments of our life. They are provocatives to temper, impatience, rashness, and sinful pique. What do we need as our protective? The shield of faith. Faith gives quietness. Let not your heart be troubled, believe! Where belief is settled, the heart is delivered from distraction, and remains in fruitful peace. Faith gives collectedness. Our powers are no longer a turbulent mob, but a deliberative assembly. A man is not all sixes and sevens, he is a living unit, all his powers co-operating in gracious harmony. This is the shield we require. Where can we get it? We must go to the Lord our Saviour, and in simplicity of spirit we must urge upon Him the prayer of the disciples of old, Lord, increase our faith. (J. H. Jowett, M. A.)

The law of protection

The text has a special appropriateness for troublous times, and in troublous times the Church has often remembered and verified it. When threatened and terrified, hunted and harried, made the victim of earthly tyranny, the object of earthly assaults, the Church has discovered that just where the earthly danger was, there also was the earthly shield--raised up, brought near, and made available by Him who is the Sovereign of the earth, for the assistance of His cause and the safe-keeping of His people.

I. The shield political is in the hand of God. We refer to the protecting influence of good government. What an unspeakable, yet often forgotten, blessing is the blessing of a civilized and enlightened constitution, considered simply as a shield! It is the principle and the pride of good government like our own that it aims at the throwing of its protecting screen over strong and weak, rich and poor alike, seeking to deal open and even-handed justice to all, without favour and without fear. Well, the shield political is in the hand of God. It is He who appoints it, maintains it, and directs it as need arises or danger demands. What is the practical lesson? For one thing, let there be recognition of Gods power and gratitude for Gods goodness in extending such a shield, so near, so ample, so strong; thus setting our lines in pleasant places, and appointing us a goodly heritage. Let there be prayer for Gods blessing, that those who compose that shield, the living minds that plan, the living hands that execute, may lend themselves more and more to the influence of a Christian spirit and the accomplishment of Christian ends.

II. The shield domestic is in the hand of God. We refer to the protective influence of a pious home. Home is home, indeed, only when it surrounds the growing boy or girl with a whole investiture of pure and affectionate influences--kind deeds, kind words, kind thoughts--and thus forms a quiet pavilion, where the young life can feel itself safe. Let parents grudge no pains, spare no expedients, that tend to the maintenance of this feeling, and the drawing and the keeping of their children together under the shadow of that safeguard which we call home. And let all, whether parents or children, remember that, like other shields, the shield of a happy Christian home is in the hand of God. It is God who erects it. It is God who keeps it together. Therefore, in all that pertains to our home, let God have the guidance, and let God have the glory.

III. Shields social are in the hands of God. Here we pass to another protective influence of life, and note the preserving power of helpful and beneficent institutions. We live in an age of organizations. They are with us upon every hand--organizations philanthropic, moral, religious. We have our societies for the promotion of health, the diffusion of literature, the increase of temperance, the preservation of purity. And all these are shields, or are meant to be shields, for the young, the innocent, the feeble, the tempted, and the penitent. The point we should always notice is this, that they are shields in the hand of God. The fact is suggestive of two things we do well to keep constantly in mind.

1. Such safeguards owe their origin to Divine revelation. Philanthropy springs from the plains of Galilee, where the Saviour fed the hungry and healed the ailments of the multitude.

2. They owe their efficiency to Divine grace. A white cross will not keep a man pure; again, it is only a symbol and expression: what will save and preserve him is the same grace of God.

IV. Shields physical are in the hands of God. Among the protecting influences of life there is the influence of the powers and processes of natural law. Think of these influences in their broadest and most general sense as a protection and a benefit to the race at large. How wonderfully force balances force, and principle supplements or cheeks principle!--the great and grand resultant being the safety and stability of the natural order we belong to, and the safety and stability of ourselves in the midst of it. Let us believe in a Providence that keeps the feet of the saints, and, if necessary for the keeping of them, can make nature itself a minister of grace. A friend writes thus in a letter: Did I tell you of my escape from drowning last year in Derwentwater, after my return from Brittany? My canoe upset. But angels that remove some stones out of the way can place other stones in it when needful. So was I preserved!

V. Shields spiritual are in the hands of God. Let us select, as our last illustration, the protection afforded by the prayers and the presence of the saints. It is a fruitful and inspiring thought! For as the supplications of the saints go up, from the public assembly, from the household hearth, from the solitude and secrecy of private chambers and private hearts, for a race beset by sorrow and defiled by sin, they interpose a real and a solid barrier between those interceded for and the dangers that surround. Tim world owes more to them than it knows. Why is anger restrained? Why is chastisement delayed? Often for the saints sake. May He in whose hand are the shields of the earth continue this shield, the shield of earnest and faithful intercession, till those that are sheltered beneath its shadow make their peace with Himself, and become intercessors in their turn! (W. A. Gray.)

Psa_48:1-14

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Psa 47:9. The princes of the people — The heads of the tribes; even the people of the God of Abraham — With all the people that worship him, who promised to give this country unto Abraham; are gathered together — Are assembled at their solemn feasts, without any fear of invasion from their foreign neighbours; for the shields of the earth belong unto God — For God (to attend whose service they have left their own houses unguarded) hath undertaken their protection; and he is infinitely superior to all other gods, who pretend to be the defenders of the earth. So Bishop Patrick. But almost all the ancient versions and more modern translators render the former clause of this verse, The princes of the nations are incorporated with the God of Abraham: similar to which is the version of our Liturgy; The princes of the people are joined to the people of the God of Abraham. “In this prophetical sense,” says Dr. Dodd, “which seems most proper, the princes of the people mean the heathen princes, who were to be converted to Christianity, and to join themselves to the people of the God of Abraham; that is, to the Jewish converts under the dominion of Christ. The shields mean the sovereignty of the whole earth: for God takes to him the shields of the earth; all the princes of it under his own immediate government. King and shield are synonymous, Psa 84:9.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

10. (Psa 47:9). Princes of nations are assembled—the people of the God of Abraham; for unto God belong the shields of the earth; he is greatly exalted. The first word properly means willing, and especially spontaneous givers; then by a natural deduction, liberal, generous, noble, and as a substantive, nobles, princes. They are here named as the representatives of the nations, gathered in the presence of God, to do him homage and acknowledge his supremacy. The next phrase may mean either as, with, or to the people of God, most probably the first. The God of Abraham, their founder and progenitor, with whom the covenant was made, not only for himself but for his children. See the same phrase, Gen 31:42, Exo 3:6, Mat 22:32. The shields of the earth, its protectors, here put for protection in the abstract, or for the princes mentioned in the foregoing clause. Compare Hos 4:18. It is not till all the principalities and powers of earth acknowledge their subjection to Jehovah, that he can be duly and sufficiently exalted. See above, on Psa 22:29 (28).

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

He praiseth God’s highness, for that he joineth the great princes of the world (whom he calleth shields) to the fellowship of his Church.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

princes--who represent peoples. For--

even--supply, "as," or, "to"--that is, they all become united under covenant with Abraham's God.

shields--as in Hos 4:18, "rulers" [Margin].

Next: Psalms Chapter 48

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 Ps 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, Ps 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, Na 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," Ps 47:6, and again "sing praises," Ps 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."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

9 The princes of the peoples are gathered together. The Psalmist enriches and amplifies by various expressions the preceding sentence. He again declares that the way in which God obtained dominion over the Gentiles was, that those who before were aliens united in the adoption of the same faith with the Jews; and thus different nations, from a state of miserable dispersion, were gathered together into one body. When the doctrine of the Gospel was manifested and shone forth, it did not remove the Jews from the covenant which God had long before made with them. On the contrary, it has rather joined us to them. As then the calling of the Gentiles was nothing else than the means by which they were grafted and incorporated into the family of Abraham, the prophet justly states, that strangers or aliens from every direction were gathered together to the chosen people, that by such an increase the kingdom of God might be extended through all quarters of the globe. On this account Paul says, (Ephesians 3:6,) that the Gentiles were made one body with the Jews, that they might be partakers of the everlasting inheritance. By the abolition of the ceremonies of the Mosaic economy, “the middle wall of partitions” which made a separation between the Jews and the Gentiles, is now removed, (Ephesians 2:14;) but it nevertheless remains true, that we are not accounted among the children of God unless we have been grafted into the stock of Abraham. The prophet does not merely speak of the common people: he also tells us that princes themselves will regard it as the height of their felicity to be gathered together with the Jews; as we shall see in another psalm, (Psalm 87:5,)

“And of Zion it shall be said, This and that man was born in her.”

Farther, it is said that this gathering together will be to the people of the God of Abraham, to teach us that it is not here meant to attribute to the Jews any superiority which they naturally possess above others, but that all their excellence depends upon this, that the pure worship of God flourishes among them, and that they hold heavenly doctrine in high estimation. This, therefore, is not spoken of the bastard or cast-off Jews, whom their own unbelief has cut off from the Church. But as, according to the statement of the Apostle Paul, (Romans 11:16,) the root being holy, the branches are also holy, it follows that the falling away of the greater part does not prevent this honor from continuing to belong to the rest. Accordingly, the “consumption” which, as is stated in the prophecy of Isaiah, overflowed the whole earth, is called the people of the God of Abraham, (chapter 10:22, 23.) This passage contains two very important and instructive truths. In the first place, we learn from it, that all who would be reckoned among the children of God ought to seek to have a place in the Church, and to join themselves to it, that they may maintain fraternal unity with all the godly; and, secondly, that when the unity of the Church is spoken of, it is to be considered as consisting in nothing else but an unfeigned agreement to yield obedience to the word of God, that there may be one sheepfold and one Shepherd. Moreover, those who are exalted in the world in respect of honors and riches, are here admonished to divest themselves of all pride, and willingly and submissively to bear the yoke in common with others, that they may show themselves the obedient children of the Church.

What follows immediately after, The shields of the earth are God’s, is understood by many as spoken of princes. I admit that this metaphor is of frequent occurrence in Scripture, nor does this sense seem to be unsuitable to the scope of the passage. It is as if the prophet had said, It is in the power of God to ingraft into his Church the great ones of the world whenever he pleases; for he reigns over them also. Yet the sense will be more simple if we explain the words thus: That, as it is God alone who defends and preserves the world, the high and supreme majesty, which is sufficient for so exalted and difficult a work as the preservation of the world, is justly looked upon with admiration. The sacred writer expressly uses the word shields in the plural number, for, considering the various and almost innumerable dangers which unceasingly threaten every part of the world, the providence of God must necessarily interpose in many ways, and make use, as it were, of many bucklers.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(9) The shields of the earth—i.e., the princes just mentioned, as in Hos_4:18; so LXX. and Vulg. (“strong ones”), which, however, they make the subject of the verb—“have been mightily exalted.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. In the spirit of prophecy the Psalmist beholds the realisation of the hope expressed in Psa_47:1. The nations acknowledge Jehovah’s sovereignty. Cp. Psa_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 (Isa_2:2 ff; Isa_11:10; Isa_56:6 ff; Isa_60:3 ff.; Zec_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 (Rom_9:25). Yet see Isa_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 (Gen_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 (Hos_4:18; Psa_89:18).

he is greatly exalted] Cp. Psa_97:9; and, though the Heb. word is different, Psa_46:10.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Isa. 60.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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 (or the voluntary or willing ones, as this word is rendered, Psa 110:3) of the Gentiles, who are here known by the name of the people, Psa 47:1,3, 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, Gen 17:5. 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 Psa 5:8; Jer 26:10; Hos 2:14 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, Psa 47:7,8, and all people shall clap their hands for joy, as it is Psa 47:1.

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, Hos 4:18, 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 9. The princes of the people are gathered together. The prophetic eye of the psalmist sees the willing subjects of the great King assembled to celebrate his glory. Not only the poor and the men of low estate are there, but nobles bow their willing necks to his sway. "All kings shall bow down before him." No people shall be unrepresented; their great men shall be good men, their royal ones regenerate ones. How august will be the parliament where the Lord Jesus shall open the court, and princes shall rise up to do him honour! Even the people of the God of Abraham. That same God, who was known only to here and there a patriarch like the father of the faithful, shall be adored by a seed as many as the stars of heaven. The covenant promise shall be fulfilled, "In thee and in thy seed shall all the nations of the earth be blessed." Shiloh shall come, and "to him shall the gathering of the people be." Babel's dispersion shall be obliterated by the gathering arm of the Great Shepherd King.

For the shields of the earth belong unto God. The insignia of pomp, the emblems of rank, the weapons of war, all must pay loyal homage to the King of all. Right honourables must honour Jesus, and majesties must own him to be far more majestic. Those who are earth's protectors, the shields of the commonwealth, derive their might from him, and are his. All principalities and powers must be subject unto Jehovah and his Christ, for He is greatly exalted. In nature, in power, in character, in glory, there is none to compare with him. Oh, glorious vision of a coming era! Make haste, ye wheels of time! Meanwhile, ye saints, "Be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord."

Ver. 9. The princes of the people are gathered together. I note from hence, 1. That it is not impossible for great men to be good men; for the heads of a country to be members of Christ; and for princes as well as the people to serve the God of Abraham. It is said by the prophet, "upon my peace came great bitterness; ""a thousand fell on the left hand, but ten thousand at the right hand" Ps 91:7: ten perish in their prosperity, for one that falleth in adversity. Homo victus in paradiso, victum in stercore: Adam in the garden of pleasure was overcome by the subtil serpent, whereas Job on the dunghill of misery was more than a conqueror. Woodmen say that deer are more circumspect in fat pastures; so the godly fear most in a rich estate: nihil timendum video (saith one), timeo tamen. (Seneca.) It is a sweet prayer of our church in the Litany, "Good Lord, deliver us in all time of our wealth, "insinuating that our minds are not so wanton as in abundance: yet, as you see, such is Christ's unspeakable goodness towards all sort of men, in preventing them even with the riches of his mercy, that not only the mean people, but also the mighty princes among the heathen are joined unto the church of the God of Abraham. John Boys.

Ver. 9. Gathered together. Christ's gathering of the saints together unto him will be at his second coming, his coming to judgment, the general and final judgment. "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him." 2Th 2:1. James Scott (1773), in "A Collection of Sermons, "1774.

Ver. 9. The people of the God of Abraham. First, touching the God of Abraham, it is Christ, whose day Abraham desired to see, and in seeing whereof he did so much rejoice Joh 8:1-59; that is, not only the day of his birth, which he saw, as we learn by the oath which he caused his servant to take Ge 24:1-67 but also the day of his passion, which he saw long ago, and rejoiced in seeing it, when he said to his son Isaac in the mount, "The Lord will provide a sacrifice." Ge 22:8. Secondly, The people of the God of Abraham, are his children and posterity: not only that they are the seed of Abraham, coming out of his loins, and are "the children of the flesh" Ro 9:9; but "the children of the promise; "for if they that come out of Abraham's loins were only his children, then the Hagarins, the Turks, and Ishmaelites should be the people of God; "But in Isaac shall thy seed be called." They that lay hold of the promise by faith, "They that are of the faith, are the children of Abraham" Ga 3:7, that have the same spirit of faith that Abraham had. As the apostle saith Ro 2:28, "He is not a Jew that is one outwardly, but a Jew inwardly is the true Jew." They that worship the Messias by believing in him with the faith of Abraham, they are Abraham's children, and the people of Abraham's God, which thing John Baptist affirms Mt 3:1-17, "God can of stones raise up children unto Abraham." So the Gentiles, which worshipped stones, and therefore were "like unto them" Ps 115:1-18, were notwithstanding raised up to be children to Abraham. Lancelot Andrewes.

Ver. 9. The shields of the earth belong unto God. There we have the rulers of the earth set forth by a double relation; the one upward, they are scuta Deo, they belong to God; the other downward, they are scuta terae, "the shields of the earth; "and both these noting two things, their dignity and their duty. They belong to God, it is their honour that he hath sealed them: they belong to God, it is their duty to be subject to him. They are shields of the earth, it is their honour that they are above others: they are the shields of the earth, it is their duty to protect others. Edward Reynolds (Bishop).

Ver. 9. The shields of the earth are God's, is understood by many as spoken of princes. I admit that this metaphor is of frequent occurrence in Scripture, nor does this sense seem to be unsuitable to the scope of the passage...Yet the sense will be more simple if we explain the words thus: That, as it is God alone who defends and preserves the world, the high and supreme majesty which is sufficient for so exalted and difficult a work as the preservation of the world, is justly looked upon with admiration. The sacred writer expressly uses the word shields in the plural number, for, considering the various and almost innumerable dangers which unceasingly threaten every part of the world, the providence of God must necessarily interpose in many ways, and make use, as it were, of many bucklers. John Calvin.

Ver. 9. The shields of the earth. Magistrates are said to bear the sword, not to be swords; and they are said to be shields, not to bear shields; and all this to show that protection and preservation are more essential and intrinsical to their office than destruction and punishment are. Joseph Caryl.

Ver. 9.

1. A shield is a merciful weapon, none more so.

2. A shield is a venturous weapon, a kind of surety, which bears the blows and receives the injuries which were intended for another.

3. A shield is a strong weapon, to repel the darts of wickedness and break them in pieces.

4. A shield is an honourable weapon, none more: taking away of shields was a sign of victory; preserving them a sign of glory.

5. Remember, a shield must ever have an eye to guide it you the shields, the law the eye. Bishop Reynolds.

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

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. These had voluntarily assembled, as representatives, to pay tribute to Jehovah, their liege Lord and sovereign. The language has a prophetic outlook of gospel times. The poet had just announced that “God reigneth over the Gentiles,” (Psa_47:8;) and now the princes of the עמים, am-meem—peoples, nations—meet to tender their submission and homage.

Even the people of the God of Abraham—The word “even” is not in the Hebrew, and “people,” here, (עם,) is in the singular, of which peoples in the preceding line is plural. Taking the singular in its definitive sense of “people of the God of Abraham “—the Hebrew stock—and the plural in the sense of peoples, or nations of the Gentiles, which is in harmony with the connexion and admissible in usage, we derive the idea of the Church universal gathered out of all the nations: or, with Delitzsch, we may suppose “the princes of the nations band themselves into a people of the God of Abraham.”

Shields of the earth belong unto God— “Shields of the earth” are, probably, here put for the princes of the nations just mentioned, who are the natural protectors of society. See Hos_4:18, where shields is translated rulers. So God is called “our shield,” Psa_84:9. These centres and heads of civil power are in the hands and at the disposal of God, and when they submit the people will follow.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The princes of the people (literally, princes of peoples) are gathered together, even the people of the God of Abraham; rather, to be the people of the God of Abraham (Revised Version)i.e. to form, together with Israel, the one people, or Church, of God. (comp. Isa_49:18-23) For the shields of the earth belong unto God. The "shields" are the "princes" of the first clause, those whose business it is to protect and defend their subjects. (comp. Hos_4:18) The princes of the earth belong especially to God, since "by him kings reign, and princes decree justice". (Pro_8:15) At the great ingathering of the Gentiles into the Church, they would belong to him still more, since they would voluntarily place themselves under his rule. (Isa_49:23 Isa_60:3, Isa_60:11, Isa_60:16) He is greatly exalted. The perfect submission to God of all his rational creatures is his highest exaltation and glory. When "all people bow down before him," and "all nations do him service," when rebellion and resistance to his will are at an end, then will he be established in his rightful position, and his exaltation will be complete.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The princes - The Gentiles, who were divided in their principles, and interests, and religions, are now united and gathered together to Christ, laying their scepters at his feet, and jointly owning his worship and service. And altho' he mentions their conversion only, yet the conversion of their people might reasonably be supposed. Of the God - He doth not say the people of Abraham, lest this should be appropriated to the Israelites; but the people of the God of Abraham who worship the God of Abraham, whether they be Jews or Gentiles. The Shields - The princes or rulers, who are called shields, Hosea iv, 18, because by their office they are the common prosecutors of all their people. These are the Lord's, at his disposal, or subject to his dominion, both as to their hearts and kingdoms. Exalted - By this means God shall be greatly glorified.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

(Heb.: 47:10) In the mirror of the present event, the poet reads the great fact of the conversion of all peoples to Jahve which closes the history of the world. The nobles of the peoples (נדיבי with the twofold meaning of generosi), the "shields (i.e., the lords who are the defenders of their people) of the earth" (Hos 4:18), enter into the society of the people of the God of Abraham; πέρας αἱ πρὸς τὸν πατριάρχην Ἀβραὰμ ἔλαβον ὑποσχέσεις, as Theodoret observes. The promise concerning the blessing of the tribes of the nations in the seed of the patriarch is being fulfilled; for the nobles draw the peoples who are protected by them after themselves. It is unnecessary to read עם instead of עם with Ewald, and following the lxx and Syriac; and it is also inadmissible, since one does not say נאסף עם, but ל or אל. Even Eusebius has rightly praised Symmachus and Theodotion, because they have translated the ambiguous ἀμ by λαὸς (τοῦ Θεοῦ Ἀβραάμ), viz., as being a nominative of the effect or result, as it is also understood by the Targum, Jerome, Luther, and most of the Jewish expositors, and among modern expositors by Crusius, Hupfeld, and Hitzig: They gather and band themselves together as a people or into a people of the God of Abraham, they submit themselves with Israel to the one God who is proved to be so glorious.

(Note: It is also accented accordingly, viz., נאספו with Rebia magnum, which (and in this respect it is distinguished from Mugrash) makes a pause; and this is then followed by the supplementing clause with Zinnor, Galgal, and Olewejored.)

The conclusion (v. 11) reminds one of the song of Hannah, Sa1 2:8. Thus universal homage is rendered to Him: He is gone up in triumph, and is in consequence thereof highly exalted (נעלה, 3rd praet., the result of consequence of the עלה in Psa 47:6).

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

God has reigned over nations So will everyone say.

God has sat upon His holy throne Now the throne is complete and the greatness is recognized, and they will declare that the volunteers of the people have gathered to His city.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.