Psalms 47:2
For the LORD most high is terrible; he is a great King over all the earth.
Original Language Analysis
Cross References
Historical Context
The phrase 'LORD most high' connects to Israel's patriarchal history. After Abraham defeated four kings and rescued Lot (Genesis 14), Melchizedek—priest of God Most High—blessed Abraham, who gave him tithes. This mysterious encounter established Melchizedek's priesthood, later connected to Christ's eternal priesthood (Psalm 110:4, Hebrews 5-7). The God who is 'Most High' possesses heaven and earth, answering to no one, supreme over all.
Israel's concept of God's kingship developed through their history. When Israel demanded a human king (1 Samuel 8), Samuel warned them—Yahweh was their true King; human kingship meant rejecting God's direct rule. Yet God granted their request, establishing David's dynasty with the understanding that earthly kings served under God's ultimate kingship (2 Samuel 7:12-16). Israel's kings were vice-regents, not autonomous rulers.
The prophets frequently proclaimed God's universal kingship against idolatrous nations claiming their gods ruled. Isaiah mocked Babylonian pride (Isaiah 47), proclaiming Yahweh as the one true God, Creator of all, before whom nations are as grasshoppers (Isaiah 40:15-17, 21-24). Daniel interpreted Nebuchadnezzar's dream, declaring God 'removeth kings, and setteth up kings' (Daniel 2:21), controlling all earthly power.
Jesus proclaimed 'the kingdom of God is at hand' (Mark 1:15), announcing that God's reign was breaking into history through His ministry. His miracles demonstrated the kingdom's power; His teaching revealed its ethics; His death and resurrection defeated the usurping powers and established His kingship (Colossians 2:15). Though not universally acknowledged now, Christ reigns as 'KING OF KINGS, AND LORD OF LORDS' (Revelation 19:16).
Church history repeatedly affirmed God's sovereignty over earthly powers. Augustine's 'City of God' argued that human empires rise and fall under God's providence. The Reformation principle of God's sovereignty challenged papal and imperial claims to ultimate authority. Believers throughout history have confessed: Christ alone is Lord, and all earthly powers must submit to Him.
Questions for Reflection
- How does understanding God as 'terrible' (awesome, fearsome) balance contemporary emphasis on His love and approachability?
- What does it mean practically that God is 'great King over all the earth,' including nations and rulers who don't acknowledge Him?
- How should the reality of God's universal kingship affect how believers relate to earthly governments and authorities?
- In what ways has church history demonstrated God's sovereignty over human empires that seemed invincible (Rome, medieval papacy, communist regimes, etc.)?
Analysis & Commentary
For the LORD most high is terrible; he is a great King over all the earth. This verse provides the theological foundation ('for') for the preceding call to universal worship. God deserves worldwide acclaim because He is the LORD Most High, awesome in power, reigning as King over all the earth.
"For the LORD most high" (כִּי־יְהוָה עֶלְיוֹן/ki-Yahweh Elyon) combines Yahweh (God's covenant name) with Elyon (Most High). This juxtaposition is significant: Yahweh—the personal, covenant-keeping God of Israel—is simultaneously Elyon—the transcendent, supreme God above all powers. He isn't merely a tribal deity but the Most High God over all nations, all creation, all spiritual powers.
The title 'Most High' (Elyon) appears first in Genesis 14:18-22, where Melchizedek blesses Abraham by 'God Most High, possessor of heaven and earth.' This title emphasizes God's supremacy—He is higher than all earthly kings, more powerful than all heavenly beings, supreme over all creation. No power exceeds Him; none can challenge His authority.
"Is terrible" (נוֹרָא/nora) means awesome, to be feared, inspiring reverent dread. The same root describes God's 'terrible' (awesome) acts in delivering Israel from Egypt (Deuteronomy 10:21). This isn't terror that drives away but awe that compels worship—the appropriate human response to encountering infinite power, holiness, and majesty. Modern worship sometimes loses this sense of God's terribleness, emphasizing only His love and accessibility while neglecting His awesome holiness and power.
"He is a great King over all the earth" (מֶלֶךְ גָּדוֹל עַל־כָּל־הָאָרֶץ/melekh gadol al-kol-ha'aretz) declares universal sovereignty. He isn't merely Israel's king but 'great King over ALL the earth.' The emphasis on 'all' appears throughout this psalm (vv.1, 2, 7, 8, 9)—all peoples, all the earth, all nations. His reign isn't limited geographically, ethnically, or temporally. He rules everywhere, over everyone, always.
This title, 'great King,' evokes ancient Near Eastern imperial terminology. Assyrian and Babylonian emperors called themselves 'great king, king of kings.' Yet these human empires rose and fell. Only Yahweh is the eternal great King whose kingdom endures forever.