Psalm 47:3

He shall subdue the people under us, and the nations under our feet.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(3, 4) Shall subdue . . . shall choose.—Rather, subdues, chooses, indicating a continued manifestation of the Divine favour.

(3) Our inheritance.—The LXX. read, “his inheritance,” suggesting that originally the passage may have run, He chooses us for His inheritance, an even commoner thought in the Hebrew mind than that of the present text, that Jehovah chose Canaan as an inheritance for Israel.

Benson Commentary

Psalm 47:3. He shall subdue the people under us — Though this may be applied to the victories which God gave the Hebrews over the neighbouring people, yet the expressions are too magnificent to signify that only. To subdue the nations, seems to indicate something more than bringing a few neighbouring countries under the Hebrew government. And God certainly never intended to bring, nor, in fact, did he bring, the nations of the earth under the yoke of the Jewish people; who were far from being fit to have the rest of the world subjected to them. And therefore it is reasonable to conclude, that the bringing the nations of the earth to the knowledge and worship of Jehovah, and under subjection to the gospel, whereby, instead of being slaves, they were made free from the bondage of sin and death, was the great subject signified by these magnificent expressions. The Hebrew, ידבר עמים תחתינו, is literally, He shall speak the people under us, that is, shall conquer, and make them subject to us by his word, the rod of his strength, to be sent forth out of Zion, (Psalm 110:2,) whereby the people were to be made willing in the day of his power; by the law, the gospel law, or word of the Lord, which was to go forth from Jerusalem, Isaiah 2:3. In consequence of our Lord’s ascension, his all-subduing word went forth, and, under its influence and direction, the convinced and converted nations renounced their idols and their lusts, and bowed their willing necks to the yoke of Jesus, and became his holy and happy subjects. “This,” says Dr. Horne, “is that great conquest foreshowed by the victories of Joshua, David, and all the faithful heroes of old time, and foretold in language borrowed from their histories.” And the nations under our feet — The Gentile converts were in some sort brought under the Jews, because they were subjected to Christ and to his apostles, and to the primitive church, who were Jews. Or, rather, the psalmist speaks this in the name of the whole church, made up of Jews and Gentiles, unto which all particular believers were to submit themselves in and for the Lord.

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

He shall subdue the people under us - Compare Psalm 18:39, note; Psalm 18:47, note. The word rendered "subdue" is that which commonly means" to speak." The idea in the use of this word here is that he has only to speak and it is done (compare Psalm 33:9), or that he could do it by a word. Compare, however, on the use of the word here, Gesenius (Lexicon), on the word - דבר dâbar, 2, Hiphil.

And the nations under our feet - That is, they shall be entirely or effectually subdued. See Psalm 7:5, note; Psalm 44:5, note. As God would enable them to do this, it was an occasion for thankfulness and triumph.

Jamieson-Fausset-Brown Bible Commentary

3. under us—that is, His saints; Israel's temporal victories were types of the spiritual conquests of the true Church.

The Treasury of David

3 He shall subdue the people under us, and the nations under our feet.

"He," with whom is infinite power, "shall subdue the people under us." The battle is not ours but the Lord's. He will take his own time, but he will certainly achieve victory for his church. Truth and righteousness shall through grace climb to the ascendant. We wage no doubtful warfare. Hearts the most rebellious, and wills the most stubborn, shall submit to all-conquering grace. All the Lord's people, Whether Jews or Gentiles, may clap their hands at this, for God's victory will be theirs; but surely apostles, prophets, ministers, and those who suffer and labour most, may take the largest share in the joy. Idolatry, infidelity, superstition we shall yet tread upon, as men tread down the stones of the street. "And the nations under our feet." The church of God shall be the greatest of monarchies, her victory shall be signal and decisive. Christ shall take to himself his great power and reign, and all the tribes of men shall own at once his glory and the glory of his people in him. How changed will be the position of affairs in coming ages! The people of God have been under the feet of men in long and cruel persecutions, and in daily contempt; but God will reverse the position, and the best in character shall be first in honour.

Matthew Poole's Commentary

Or, he shall lead like sheep; or, bring into the fold; as divers render the word, by comparing Isaiah 5:17 Micah 2:12. He seems to speak of such a subjugation of them, as was for the good of the people subdued, because this is matter of rejoicing to them, Psalm 47:1; which is true both of these people whom David subdued, who thereby had opportunities, obligations, and encouragements to own and worship the true God, which was the only way to their true and lasting happiness; and especially of those Gentiles who were subdued to Christ by the preaching of the gospel. The Gentile converts were in some sort brought under the Jews, because they were subjected to Christ, and to his apostles, and to the primitive church, which were Jews. Or the psalmist may speak this in the name of the whole church, which then were Israelites only, but afterwards were madeup of Jews and Gentiles, unto which all particular believers were to submit themselves in and for the Lord.

Gill's Exposition of the Entire Bible

He shall subdue the people under us, and the nations under our feet. As Joshua, his type, subdued the Canaanites; and as David, another type of subdued the Syrians, Moabites, and others: the Jews from these words expect, that, in the times of the Messiah they look for, the Gentiles in a literal sense will be subdued by him, and become subject to them; but these, and all other expressions of the like kind, are to be understood in a spiritual sense; such as Isaiah 49:23; and which will have their accomplishment in the latter day, in the subjection of the Gentiles to the word and ordinances of the Gospel administered in his churches: though the passage here refers to the times following the ascension of Christ to heaven, when he went forth in the ministry of his apostles conquering and to conquer; and which he made use of to cause the people to fall under him, and to be willing to be saved by him; to submit to his righteousness, and to his ordinances, the sceptre of his kingdom; and which was causing them to triumph, and subduing the people under them, who through the Gospel preached by them became obedient by word and deed; and which was an occasion of joy even to the conquered ones.

Geneva Study Bible

He shall {b} subdue the people under us, and the nations under our feet.

(b) He has made the Jews who were the keepers of the law and prophets, schoolmasters to the Gentiles, that they would with gladness obey them.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

3, 4. It is difficult to decide what is the exact force of the tenses in these verses. The most probable rendering (see Driver’s Tenses, §§ 83 f., 173) appears to be either (1). He subdued the peoples under us … He chose our inheritance for us; referring to the settlement of Israel in Canaan as a proof of the universal sovereignty of Jehovah (Deuteronomy 32:8; Exodus 19:5): or (2), He hath subdued … hath chosen; referring to the recent triumph by which He had once more driven out the enemies of His people from the land, and proved that He had chosen it for their inheritance. The first explanation is preferable, for the second requires a somewhat forced sense to be given to hath chosen, which can hardly be justified even by Isaiah 14:1, Zechariah 1:17. Less satisfactory are the renderings subdueth … chooseth (R.V. marg.), expressing a general truth, though not perhaps without reference to its illustration by recent events: and shall subdue … shall choose, or may he subdue … may he choose.

3 a. appears to be a reminiscence of Psalm 18:47.

our inheritance] The common word for Canaan as the possession destined for Jehovah’s firstborn son Israel (Exodus 15:17; Deuteronomy 4:21; Deuteronomy 4:38; Jeremiah 3:19; &c.).

the excellency] Better, the pride of J., the land on which Israel prided itself. So the Temple is called “the pride of your power,” Ezekiel 24:21.

whom he loved] Jehovah’s love, not Israel’s merit, was the ground of the choice. Cp. Deuteronomy 4:37; Malachi 1:2. R.V. marg. loveth is a less suitable rendering.

Pulpit Commentary

Verse 3. - He shall subdue the people under us; rather, he subdues, or hath subdued, peoples under us. The reference is to recent victories (comp. Psalm 18:47). And the nations (rather, and nations) under our feet. David subdued all the nations between the river of Egypt and the Euphrates, and left the inheritance of this kingdom, or rather empire, to Solomon (1 Kings 4:21). Psalm 47:3

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.