Psalm 47:6
Sing praises to God, sing praises: sing praises to our King, sing praises.
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EXPOSITORY (ENGLISH BIBLE)
(6) Sing praises.—Better, Strike the harp.

Psalm 47:6-7. Sing praises, &c. — These words are repeated four times in this verse, to show how vehemently desirous the psalmist was that God might have his due praise and glory: and of what great necessity and importance it was to men to perform this great, though much neglected duty; unto our king — For so he is in an especial manner. God is King of all the earth — Not only ours, as I now said, but of all the nations of the world: and, therefore, he may well require, and doth highly deserve, all our praises. Sing ye praises with understanding — Not formally and carelessly, but seriously, considering the greatness of this king whom you praise, and what abundant cause you have to praise him.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.Sing praises to God, sing praises - This commences the "second" part of the psalm. The "repetition" shows that the heart was full, or was overflowing with joy. It is a call on all to celebrate the praises of God, especially as he had enabled his people to triumph over their enemies.

Sing praises unto our King - Unto God, who has shown himself to be the King of his people - one who rules in their behalf, and who has interposed for their deliverance in danger.

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).

6 Sing praises to God, sing praises: sing praises unto our King, sing praises.

"Sing praises." What jubilation is here, when five times over the whole earth is called upon to sing to God! He is worthy, he is Creator, he is goodness itself Sing praises, keep on with the glad work. Never let the music pause. He never ceases to be good, let us never cease to be grateful. Strange that we should need so much urging to attend to so heavenly an exercise. "Sing praises unto our King." Let him have all our praise; no one ought to have even a particle of it. Jesus shall have it all. Let his sovereignty be the fount of gladness. It is a sublime attribute, but full of bliss to the faithful. Let our homage be paid not in groans but in songs. He asks not slaves to grace his throne; he is no despot; singing is fit homage for a monarch so blessed and gracious. Let all hearts that own his sceptre sing and sing on for ever, for there is everlasting reason for thanksgiving while we dwell under the shadow of such a throne.

These words are repeated four times in this verse, to show how vehemently desirous the psalmist was that God might have his due praise and glory; and of how great necessity and importance it was to men to perform this great, though much neglected, duty.

Unto our King; for so he is in a special manner. Sing praises to God,.... That is gone up with a shout, Christ Jesus, our ascended Lord and King, as the apostles did at the time of his ascension, Luke 24:52;

sing praises; sing praises unto our King, sing praises: who was then made Lord and Christ, declared King of saints, and crowned with glory and honour; the repetition of the phrase sing praises denotes frequency, constancy, fervency, and great devotion in the performance of this service; and that the ascension of Christ, the occasion of it, is of the greatest moment and importance, and requires it to be performed in such a manner.

Sing praises to God, sing praises: sing praises unto our King, sing praises.
EXEGETICAL (ORIGINAL LANGUAGES)
6. Sing praises] The verb from which mizmôr, ‘a psalm,’ is derived. See Introd. p. xix.Verse 6. - Sing praises to God, sing praises; sing praises unto our King, sing praises Praise him, i.e., both as God and King - especially as "our King" - that is, as Israel's King. (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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