Psalm 47:2

For the LORD most high is terrible; he is a great King over all the earth.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(2) Most high.—Or, possibly, a predicate, is exalted.

Terrible.—Literally, feared. (Comp. 2Chronicles 20:29).

Matthew Henry's Concise Commentary

47:1-4 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.

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.

Jamieson-Fausset-Brown Bible Commentary

2, 3. His universal sovereignty now exists, and will be made known.

The Treasury of David

2 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!

Matthew Poole's Commentary

Most high is terrible; or, is most high (in himself, above all gods) and (which conjunction is off understood) terrible, to all his enemies.

A great King over all the earth; the universal Monarch of the whole world, and not of Israel only.

Gill's Exposition of the Entire Bible

For 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.

Geneva Study Bible

For the LORD most high is terrible; he is a great King over all the earth.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

2. We may also render as in R.V. marg.,

For the Lord is most high (and) terrible,

or better still,

For Jehovah, the Most High, the terrible,

Is a great King over all the earth,

for the universal sovereignty of Jehovah is the prominent thought of the Psalm. He is not merely King of Israel (Psalm 47:6) but King of all the earth (Psalm 47:7). It is to Him that the title ‘great King,’ so arrogantly assumed by the king of Assyria (Isaiah 36:4), really belongs. This verse links together Psalm 46:4 and Psalm 48:2. For the epithet ‘terrible’ cp. Psalm 76:7; Psalm 76:12; Exodus 15:11; Deuteronomy 7:21; Deuteronomy 10:17.

Pulpit Commentary

Verse 2. - For the Lord Most High is terrible (comp. Deuteronomy 7:21; and see also Psalm 65:5; Psalm 68:35; Psalm 76:7-9). God is "terrible" - i.e. awful to contemplate-on account of his vast power and his absolute holiness. He is a great King over all the earth. Not only over Israel, or over the nations which David has conquered, but ever every nation on the face of the earth (comp. Psalm 95:3, 4; Psalm 96:10; Psalm 97:1, etc.). Psalm 47:2

Keil and Delitzsch Biblical Commentary on the Old Testament

(Heb.: 47:2-4) "Thereupon the fear of Elohim" - so closes the chronicler (2 Chronicles 20:29) the narrative of the defeat of the confederates - "came upon all kingdoms of the countries, when they heard that Jahve had fought against the enemies of Israel." The psalmist, however, does not in consequence or this particular event call upon them to tremble with fear, but to rejoice; for fear is an involuntary, extorted inward emotion, but joy a perfectly voluntary one. The true and final victory of Jahve consists not in a submission that is brought about by war and bloodshed and in consternation that stupefies the mind, but in a change in the minds and hearts of the peoples, so that they render joyful worship unto Him. In order that He may thus become the God of all peoples, He has first of all become the God of Israel; and Israel longs that this the purpose of its election may be attained. Out of this longing springs the call in Psalm 47:2. The peoples are to show the God of revelation their joy by their gestures and their words; for Jahve is absolutely exalted (עליון, here it is a predicate, just as in Psalm 78:56 it is an attribute), terrible, and the sphere of His dominion has Israel for its central point, not, however, for its limit, but it extends over the whole earth. Everything must do homage to Him in His own people, whether willingly or by constraint. According to the tenses employed, what is affirmed in Psalm 47:4 appears to be a principle derived from their recent experience, inasmuch as the contemporary fact is not expressed in an historical form, but generalized and idealised. But יבחר, Psalm 47:5, is against this, since the choosing (election) is an act done once for all and not a continued act; we are therefore driven to regard the futures, as in Numbers 23:7; Judges 2:1, as a statement of historical facts. Concerning ידבּר, He bent, made to stoop, vid., Psalm 18:48. There is now no necessity for altering יבחר into ירחב, and more especially since this is not suited to the fact which has given occasion to the Psalm. On the contrary, יבחר presupposes that in the event of the day God has shown Himself to be a faithful and powerful Lord [lit. feudal Lord] of the land of Israel; the hostile confederation had thought of nothing less than driving Israel entirely out of its inheritance (2 Chronicles 20:11). The Holy Land is called the pride (גּאון) of Jacob, as being the gift of grace of which this, the people of God's love, can boast. In Amos 6:8 גאון יעקב has a different meaning (of the sin of pride), and again another sense in Nahum 2:3 (of the glory of all Israel in accordance with the promise); here it is similar to Isaiah 13:19. את has a conjunctive accent instead of being followed by Makkeph, as in Psalm 60:2; Proverbs 3:12 (these are the only three instances). The strophe which follows supports the view that the poet, in Psalm 47:5, has a recent act of God before his mind.