Psalm 47:5
God is gone up with a shout, the LORD with the sound of a trumpet.
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(5) Is gone up.—Not, as in Genesis 17:22, Judges 13:20, to heaven, but, as in Psalms 24, to the Temple, as is shown by the public acclaim accompanying the ark to its resting-place after victory. (Comp. 2Chronicles 20:28; Psalm 68:17; Amos 2:2.)

Psalm 47:5. God is gone up with a shout — This is meant literally of the ark, wherein God was present, which went or was carried up to the hill of Zion, where the tabernacle was erected for it, and afterward to the hill of Moriah into the temple, which solemnities were accompanied with the shouts and acclamations of the people, and with the sound of trumpets; but mystically, it is to be understood of Christ’s ascension into heaven, as may be gathered by comparing this with Ephesians 4:8, where the like words, uttered concerning the ark upon the same occasion, Psalm 68:18, are directly applied to Christ’s ascension.47:5-9 Praise is a duty in which we ought to be frequent and abundant. But here is a needful rule; Sing ye praises with understanding. As those that understand why and for what reasons they praise God, and what is the meaning of the service. It is not an acceptable service, if it is not a reasonable service. We are never to forget the end of Messiah's exaltation, so continually do the prophets dwell upon the conversion of the nations to the gospel of Christ. Why do we vainly fancy that we belong to him, unless the Spirit reign in our hearts by faith? Lord, is it not thy glory and delight to give repentance to Israel and remission of sins, now that thou art exalted as a Prince and a Saviour? Set up thy kingdom in our hearts. Bring into captivity every thought to the obedience of Christ. And so sweetly constrain all the powers and faculties of the souls of thy redeemed, into holy love, fear, and delight in thee, that praise with the understanding may rise from every heart, both here and for ever, to Thee, our God.God is gone up with a shout - That is, he has ascended to heaven, his home and throne, after having secured the victory. He is represented as having come down to aid his people in the war by the overthrow of their enemies, and (having accomplished this) as returning to heaven, accompanied by his hosts, and amidst the shouts of triumph. All this is, of course, poetical, and is not to be regarded as literal in any sense. Compare the notes at Psalm 7:7.

The Lord with the sound of a trumpet - Yahweh, accompanied with the notes of victory. All this is designed to denote triumph, and to show that the victory was to be traced solely to God.

5-7. God, victorious over His enemies, reascends to heaven, amid the triumphant praises of His people, who celebrate His sovereign dominion. This sovereignty is what the Psalm teaches; hence he adds,

sing … praises with understanding—literally, "sing and play an instructive (Psalm)." The whole typifies Christ's ascension (compare Ps 68:18).

5 God is gone up with a shout, the Lord with the sound of a trumpet

"God is gone up with a shout." Faith hears the people already shouting command of the first verse is here regarded as a fact. The fight is over, the conqueror ascends to his triumphal chariot, and rides up to the gates of the city which is made resplendent with the joy of his return. The words are fully applicable to the ascension of the Redeemer. We doubt not that angels and glorified spirits welcomed him with acclamations. He came not without song, shall we imagine that he returned in silence? "The Lord with the sound of a trumpet." Jesus is Jehovah. The joyful strain of the trumpet betokens the splendour of his triumph. It was meet to welcome one returning from the wars with martial music. Fresh from Bozrah, with his garments all red from the winepress, he ascended, leading captivity captive, and well might the clarion ring out the tidings of Immanuel's victorious return.

God is gone up: this is meant literally of the ark, wherein God was present, which went or was carried up to the hill of Zion, where the tabernacle was erected for it, and afterwards to the hill of Moriah into the temple; which solemnity was accompanied with the shouts and acclamations of the people, and with the sound of trumpets: but mystically it respects Christ’s ascension into heaven, as may be gathered by comparing this with Ephesians 4:8, where the like words uttered concerning the ark upon the same occasion, Psalm 68:18, are directly applied to Christ’s ascension. God is gone up with a shout,.... That is, the Son of God, who is truly and properly God, equal to the Father, having the same perfections; God manifest in the flesh, the Word that was made flesh, and dwelt among men on earth; who in the next clause is called "Lord" or "Jehovah", being the everlasting "I AM", which is, and was, and is to come; he having done his work on earth he came about, went up from earth to heaven in human nature, really, locally, and visibly, in the sight of his apostles, attended by angels, and with their shouts and acclamations, which are here meant;

the Lord with the sound of the trumpet; which circumstance, though not related in the account of Christ's ascension in the New Testament, yet inasmuch as the angels say he shall descend in like manner as he ascended, and that it is certain he will descend with a shout, with the voice of the archangel, and the trump of God; so that if his ascent was as his descent will be, it must be then with a shout, and the sound of a trumpet, Acts 1:10. This text is applied to the Messiah by the ancient Jewish writers (d).

(d) Bemidbar Rabba, s. 15. fol. 218. 1.

God is gone up with a shout, the LORD with the {d} sound of a trumpet.

(d) He alludes to the trumpets that were blown at solemn feasts: but he further signifies the triumph of Christ and his glorious ascension into the heavens.

5. God is gone up] He must therefore have previously ‘come down.’ God is said to ‘come down’ when He manifests His presence by active interposition in the affairs of the world. (Genesis 11:5; Genesis 11:7; Isaiah 31:4; Isaiah 64:1; Isaiah 64:3). He is said to ‘go up,’ when, His work over, He as it were returns to heaven (Psalm 68:18). The triumphal procession, carrying up (at least in ancient times) the Ark which was the symbol of God’s presence to the Temple which was the symbol of heaven, and celebrating the victory which He had won for them with shouts and blowing of trumpets, was the outward and visible emblem of this ‘ascension,’ and suggests the form of the expression here. Cp. 2 Samuel 6:15.

5–7. A renewed summons to celebrate Jehovah’s sovereignty.Verse 5. - God is gone up with a shout; the Lord with the sound of a trumpet. As God "comes down" when he interposes for the relief or deliverance of his people (Psalm 144:5), so after the relief or deliverance is effected, he is viewed as "going up" - returning to his glorious abode, reoccupying his seat in the heaven of heavens, and there remaining until some fresh call is made upon him. If the interposition has been one of a striking and unusual character, if the relief has been great, the deliverance signal, the triumph accorded to his people extraordinary, then he "goes up with a shout" - amid the exulting cries and loud jubilations of rescued Israel. When the occasion is such as to call for a public manifestation of thanksgiving at the house of God (2 Chronicles 20:28), then he "goes up" also "with the sound of the trumpet," which was always sounded by the priests on great occasions of festal joy and gladness (see 2 Samuel 6:15; 2 Kings 11:14; 1 Chronicles 13:8; 1 Chronicles 16:42; 2 Chronicles 5:12; 2 Chronicles 7:6; 2 Chronicles 29:27; Ezra 3:10; Nehemiah 12:35). (Heb.: 46:9-12) The mighty deeds of Jahve still lie visibly before them in their results, and those who are without the pale of the church are to see for themselves and be convinced. In a passage founded upon this, Psalm 66:5, stands מפעלות אלהים; here, according to Targum and Masora (vid., Psalter, ii. 472), מפעלות יהוה.

(Note: Nevertheless מפעלות אלהים is also found here as a various reading that goes back to the time of the Talmud. The oldest Hebrew Psalter of 1477 reads thus, vide Repertorium fr Bibl. und Morgenlnd. Liter. v. (1779), 148. Norzi decides in favour of it, and Biesenthal has also adopted it in his edition of the Psalter (1837), which in other respects is a reproduction of Heidenheim's text.)

Even an Elohimic Psalm gives to the God of Israel in opposition to all the world no other name than יהוה. שׁמּות does not here signify stupenda (Jeremiah 8:21), but in accordance with the phrase שׂוּם לשׁמּה, Isaiah 13:9, and frequently: devastations, viz., among the enemies who have kept the field against the city of God. The participle משׁבּית is designedly used in carrying forward the description. The annihilation of the worldly power which the church has just now experienced for its rescue, is a prelude to the ceasing of all war, Micah 4:3 (Isaiah 2:4). Unto the ends of the earth will Jahve make an end of waging war; and since He has no pleasure in war in general, much less in war waged against His own people, all the implements of war He in part breaks to pieces and in part consigns to the flames (cf. Isaiah 54:16.). Cease, cries He (Psalm 46:10) to the nations, from making war upon my people, and know that I am God, the invincible One, - invincible both in Myself and in My people, - who will be acknowledged in My exaltation by all the world. A similar inferential admonition closes Psalm 2:1-12. With this admonition, which is both warning and threatening at the same time, the nations are dismissed; but the church yet once more boasts that Jahve Tsebaoth is its God and its stronghold.

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