allied neighbouring peoples? This defeat brought the people of God repose and respect for a season, but not true and lasting peace; and the ascent at that time of Jahve, who had fought here on earth on behalf of His people, was not as yet the ascent above the powers that are most hurtful to His people, and that stand most in the way of the progress of salvation, viz., those powers of darkness which form the secret background of everything that takes place upon earth that is in opposition to God. Hence this Psalm in the course of history has gained a prophetic meaning, far exceeding its first occasion, which has only been fully unravelled by the ascension of Christ.
Psalm 47
Verses 1-3
Psa 47:1-3 (Hebrew_Bible_47:2-4) “Thereupon the fear of Elohim” - so closes the chronicler (2Ch 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 Psa 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 Psa 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 Psa 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, Psa 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
