Teks -- Psalms 48:1-14 (NET)

Psalm 48

48:1 A song, a psalm by the Korahites. The Lord is great and certainly worthy of praise in the city of our God, his holy hill. 48:2 It is lofty and pleasing to look at, a source of joy to the whole earth. Mount Zion resembles the peaks of Zaphon; it is the city of the great king. 48:3 God is in its fortresses; he reveals himself as its defender. 48:4 For look, the kings assemble; they advance together. 48:5 As soon as they see, they are shocked; they are terrified, they quickly retreat. 48:6 Look at them shake uncontrollably, like a woman writhing in childbirth. 48:7 With an east wind you shatter the large ships. ships. 48:8 We heard about God’s mighty deeds, now we have seen them, in the city of the Lord, the invincible Warrior, in the city of our God. God makes it permanently secure. (Selah) 48:9 We reflect on your loyal love, O God, within your temple. 48:10 The praise you receive as far away as the ends of the earth is worthy of your reputation, O God. You execute justice! 48:11 Mount Zion rejoices; the towns of Judah are happy, because of your acts of judgment. 48:12 Walk around Zion! Encircle it! Count its towers! 48:13 Consider its defenses! Walk through its fortresses, so you can tell the next generation about it! 48:14 For God, our God, is our defender forever! He guides us!

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 48:1 - The city

In Jerusalem.

Wesley: Psa 48:1 - Mountain

In his holy mountain.

Wesley: Psa 48:2 - The joy

This is spoken prophetically, because the joyful doctrine of the gospel was to go from thence to all nations.

Wesley: Psa 48:2 - The city

Of God, who justly calls himself a great king.

Wesley: Psa 48:3 - Known

By long experience.

Wesley: Psa 48:3 - Palaces

Possibly he may point at the king's palace and the temple, which was the palace of the king of heaven; which two palaces God did in a singular manner protect, and by protecting them, protected the whole city and people.

Wesley: Psa 48:4 - The kings

Either those kings confederate against Jehoshaphat, 2Ch 20:1, or the Assyrian princes; whom they vain - gloriously called kings, Isa 10:8.

Wesley: Psa 48:4 - Passed

In their march towards Jerusalem.

Wesley: Psa 48:5 - Saw it

They did only look upon it, but not come into it, nor shoot an arrow there - nor cast a bank against it, 2Ki 19:32.

Wesley: Psa 48:5 - Marvelled

At the wonderful works wrought by God.

Wesley: Psa 48:6 - Fear

At the tidings of Tirhakah's coming against them, 2Ki 19:9, and at that terrible slaughter of their army, 2Ki 19:35.

Wesley: Psa 48:7 - Breakest

Thou didst no less violently and suddenly destroy these raging enemies of Jerusalem, than sometimes thou destroyest the ships at sea with a fierce and vehement wind, such as the eastern winds were in those parts.

Wesley: Psa 48:8 - Heard

The predictions of the prophets have been verified by the events.

Wesley: Psa 48:8 - Establish

God will defend her in all succeeding ages. And so God would have done, if Jerusalem had not forsaken him, and forfeited his protection.

Wesley: Psa 48:9 - Thought

It hath been the matter of our serious and deep meditation, when we have been worshipping in thy temple.

Wesley: Psa 48:10 - So

Thou art acknowledged to be such an one as thou hast affirmed thyself to be in thy Word, God Almighty, or All - sufficient, the Lord of hosts, and a strong tower to all that trust in thee.

Wesley: Psa 48:10 - Righteousness

Of righteous actions; by which thou discoverest thy holiness.

Wesley: Psa 48:11 - Judgments

Upon thine and their enemies.

Wesley: Psa 48:12 - Tell

He bids them mark well her towers, bulwarks, and palaces, with thankfulness to God, when they should find upon enquiry, that not one of them were demolished.

Wesley: Psa 48:13 - Tell it

That they may continue their praises to God for this mercy, by which they hold and enjoy all their blessings.

JFB: Psa 48:1

This is a spirited Psalm and song (compare Psa 30:1), having probably been suggested by the same occasion as the foregoing. It sets forth the privileges and blessings of God's spiritual dominion as the terror of the wicked and joy of the righteous. (Psa 48:1-14)

JFB: Psa 48:1 - to be praised

Always: it is an epithet, as in Psa 18:3.

JFB: Psa 48:1 - mountain of his holiness

His Church (compare Isa 2:2-3; Isa 25:6-7, Isa 25:10); the sanctuary was erected first on Mount Zion, then (as the temple) on Moriah; hence the figure.

JFB: Psa 48:2-3 - situation

Literally, "elevation."

JFB: Psa 48:2-3 - joy of, &c.

Source of joy.

JFB: Psa 48:2-3 - sides of the north

Poetically for eminent, lofty, distinguished, as the ancients believed the north to be the highest part of the earth (compare Isa 14:13).

JFB: Psa 48:3 - palaces

Literally, "citadels."

JFB: Psa 48:3 - refuge

(Psa 9:10; Psa 18:3). He was so known in them because they enjoyed His presence.

JFB: Psa 48:4-6 - For

The reason is given. Though the kings (perhaps of Moab and Ammon, compare Psa 83:3-5) combined, a conviction of God's presence with His people, evinced by the unusual courage with which the prophets (compare 2Ch 20:12-20) had inspired them, seized on their minds, and smitten with sudden and intense alarm, they fled astonished.

JFB: Psa 48:7 - ships of Tarshish

As engaged in a distant and lucrative trade, the most valuable. The phrase may illustrate God's control over all material agencies, whether their literal destruction be meant or not.

JFB: Psa 48:8

This present experience assures of that perpetual care which God extends to His Church.

JFB: Psa 48:9 - thought of

Literally, "compared," or considered, in respect of former dealings.

JFB: Psa 48:9 - in the . . . temple

In acts of solemn worship (compare 2Ch 20:28).

JFB: Psa 48:10 - According . . . praise

That is, As Thy perfections manifested (compare Psa 8:1; Psa 20:1-7), demand praise, it shall be given, everywhere.

JFB: Psa 48:10 - thy right hand, &c.

Thy righteous government is displayed by Thy power.

JFB: Psa 48:11 - the daughters, &c.

The small towns, or the people, with the chief city, or rulers of the Church.

JFB: Psa 48:11 - judgments

Decisions and acts of right government.

JFB: Psa 48:12-14

The call to survey Zion, or the Church, as a fortified city, is designed to suggest "how well our God secures His fold." This security is perpetual, and its pledge is His guidance through this life.

Clarke: Psa 48:1 - Great is the Lord

Great is the Lord - This verse should be joined to the last verse of the preceding Psalm, as it is a continuation of the same subject; and indeed in some of Kennicott’ s MSS. it is written as a part of the foregoing. That concluded with He is greatly exalted; this begins with Great is the Lord, and greatly to be praised; i.e., He should be praised according to his greatness; no common praise is suited to the nature and dignity of the Supreme God

Clarke: Psa 48:1 - In the city of our God

In the city of our God - That is, in the temple; or in Jerusalem, where the temple was situated

Clarke: Psa 48:1 - The mountain of his holiness

The mountain of his holiness - Mount Moriah, on which the temple was built. The ancient city of Jerusalem, which David took from the Jebusites, was on the south of Mount Zion, on which the temple was built, though it might be said to be more properly on Mount Moriah, which is one of the hills of which Mount Zion is composed. The temple therefore was to the north of the city, as the psalmist here states, Psa 48:2 : "Beautiful for situation, the joy of the whole earth, is Mount Zion, on the sides of the north, the city of the great King."But some think that it is the city that is said to be on the north, and Reland contends that the temple was on the south of the city.

Clarke: Psa 48:2 - The joy of the whole earth

The joy of the whole earth - Commentators have been greatly puzzled to show in what sense Zion, or the temple, could be said to be the joy of the whole earth. If we take the earth here for the habitable globe, there is no sense in which it ever was the joy of the whole earth; but If we take כל הארץ col haarets , as signifying the whole of this land, (and it has no other meaning), the assertion is plain and easy to be understood, for the temple was considered the ornament and glory of the whole land of Judea.

Clarke: Psa 48:3 - God is known in her palaces for a refuge

God is known in her palaces for a refuge - All those who worship there in spirit and truth, find God for their refuge. But the words may be understood: God is known for the defense of her palaces; and with this view of the subject agree the three following verses.

Clarke: Psa 48:4 - For, lo, the kings were assembled

For, lo, the kings were assembled - Many of the neighboring potentates, at different times, envied the prosperity of the Jewish nation, and coveted the riches of the temple; but they had no power against it till the cup of Jewish transgression was full. In vain did they assemble - confederate, and invade the land. Saw it - reconnoitered the place; marvelled at its excellence and strength, for they were troubled - struck with fear; hasted away for fear of destruction, for fear took hold on them as pains seize on a woman to travail. Those who came to destroy were glad to make their own escape.

Clarke: Psa 48:7 - Thou breakest the ships of Tarshish

Thou breakest the ships of Tarshish - Calmet thinks this may refer to the discomfiture of Cambyses, who came to destroy the land of Judea. "This is apparently,"says he, "the same tempest which struck dismay into the land-forces of Cambyses, and wrecked his fleet which was on the coasts of the Mediterranean sea, opposite to his army near the port of Acco, or the Ptolemais; for Cambyses had his quarters at Ecbatana, at the foot of Mount Carmel; and his army was encamped in the valley of Jezreel."Ships of Tarshish he conjectures to have been large stout vessels, capable of making the voyage of Tarsus, in Cilicia.

Clarke: Psa 48:8 - As we have heard, so have we seen

As we have heard, so have we seen - Our fathers have declared what mighty works thou didst in their time; and we have seen the same. God has often interposed and afforded us a most miraculous defense. So it was when they were invaded by the Assyrians, Syrians, Egyptians, Babylonians, Persians and the Greeks under Alexander

Clarke: Psa 48:8 - The city of the Lord of hosts

The city of the Lord of hosts - His hosts defended the city, and it was known to be the City of the great King

Clarke: Psa 48:8 - God will establish it for ever

God will establish it for ever - This must refer to the true temple, the Christian Church, of which the Jewish Church was a type. The type perished, but the antitype remained, and will remain till time shall be no more

Clarke: Psa 48:8 - Selah

Selah - So be it; and so it will be for evermore.

Clarke: Psa 48:9 - We have thought of thy loving-kindness

We have thought of thy loving-kindness - We went to thy temple to worship thee; we meditated on thy goodness; we waited for a display of it; and the panic that in the first instance struck us, was transferred to our enemies; and fear took hold upon them, they marvelled, were troubled, and hasted away.

Clarke: Psa 48:10 - According to thy name

According to thy name - As far as thou art known, so far art thou praised; and where thou art known, thou wilt have praise to the end of the earth. And why? "Thy right hand is full of righteousness."Thou art continually dispensing thy blessings to the children of men.

Clarke: Psa 48:11 - Let Mount Zion rejoice

Let Mount Zion rejoice - The temple is restored in majesty, which was threatened with total destruction; it is again repaired

Clarke: Psa 48:11 - Let the daughters of Judah be glad

Let the daughters of Judah be glad - That thou hast turned her captivity, and poured out thy judgments upon her oppressors.

Clarke: Psa 48:12 - Walk about Zion

Walk about Zion - Consider the beauty and magnificence of the temple, count the towers by which it is fortified.

Clarke: Psa 48:13 - Mark ye well her bulwarks

Mark ye well her bulwarks - See the redoubts by which she is defended

Clarke: Psa 48:13 - Consider her palaces

Consider her palaces - See her courts, chambers, altars, etc., etc.; make an exact register of the whole, that ye may have to tell to your children how Jerusalem was built in troublesome times; how God restored you; and how he put it into the hearts of the heathen to assist to build, beautify, and adorn the temple of our God.

Clarke: Psa 48:14 - For this God

For this God - Who did all these wonderful things: -

Is our God - He is our portion, and he has taken us for his people

Clarke: Psa 48:14 - He will be our guide

He will be our guide - Through all the snares and difficulties of life: -

Even unto death - He will never leave us; and we, by his grace, will never abandon him. He is just such a God as we need; infinite in mercy, goodness, and truth. He is our Father, and we are the sons and daughters of God Almighty. Even unto and in death, he will be our portion

Calvin: Psa 48:1 - Great is Jehovah, and greatly to be praised

1.Great is Jehovah, and greatly to be praised The prophet, before proceeding to make mention of that special example of the favor of God towards them, to which I have adverted, teaches in general that the city of Jerusalem was happy and prosperous, because God had been graciously pleased to take upon him the charge of defending and preserving it. In this way he separates and distinguishes the Church of God from all the rest of the world; and when God selects from amongst the whole human race a small number whom he embraces with his fatherly love, this is an invaluable blessing which he bestows upon them. His wonderful goodness and righteousness shine forth in the government of the whole world, so that there is no part of it void of his praise, but we are everywhere furnished with abundant matter for praising him. Here, however, the inspired poet celebrates the glory of God which is manifested in the protection of the Church. He states, that Jehovah is great, and greatly to be praised in the holy city. But is he not so also in the whole world? Undoubtedly he is. As I have said, there is not a corner so hidden, into which his wisdom, righteousness, and goodness, do not penetrate; but it being his will that they should be manifested chiefly and in a particular manner in his Church, the prophet very properly sets before our eyes this mirror, in which God gives a more clear and vivid representation of his character. By calling Jerusalem the holy mountain, he teaches us in one word, by what right and means it came to be in a peculiar manner the city of God. It was so because the ark of the covenant had been placed there by divine appointment. The import of the expression is this: If Jerusalem is, as it were, a beautiful and magnificent theater on which God would have the greatness of his majesty to be beheld, it is not owing to any merits of its own, but because the ark of the covenant was established there by the commandment of God as a token or symbol of his peculiar favor.

Calvin: Psa 48:2 - Beautiful for situation, the joy of the whole earth, is mount Zion

2.Beautiful for situation, the joy of the whole earth, is mount Zion For the confirmation of the statement made in the preceding sentence, the prophet celebrates the excellencies for which mount Zion was at that time renowned; and in them was to be seen the glory of God, of which I have just now spoken. The beauty of its situation, which he mentions in the first place, was indeed natural; but by it he gives us to understand, that from the very commencement the agreeable appearance of the city had engraven upon it marks of the favor of God, so that the sight of it alone showed that God had in a special manner adorned and enriched that place, with the view of its being, at some future period, consecrated to sacred purposes. I do not, however, think that the situation is called beautiful and pleasant, merely because it was unequalled in the country of Judea; for there were other cities, as is well known, which were in no respect inferior to Jerusalem, either as to fertility or pleasantness of situation, and other advantages. In my opinion, along with the situation of the city, the Psalmist comprehends the glory which it derived from another source — from the circumstance that the temple of God was built there. When, therefore, we hear the beauty of the city here celebrated, let us call to our remembrance that spiritual beauty which was added to the natural beauty of the place, after the prophecy was given forth that the ark would there abide for ever. With respect to the word נופ , noph, which I have translated situation, commentators are not agreed. Some understand it as meaning height or elevation, as if it had been said that Jerusalem was situated on high and elevated ground. Others render it climate ¹⁹⁰ because the Jews metaphorically call climates branches, ¹⁹¹ on account of the extent to which they are spread out. In a matter like this, which is of no great consequence, I am not disposed to be so very critical. Only I have selected that translation which seemed to me the most probable, namely, that the country in its appearance was pre-eminently pleasant and delightful. When the Psalmist speaks of mount Zion being on the sides of the north, it is doubtful whether he lays it down as a commendation of mount Zion, that it lay or looked towards the north; or whether we should explain the sentence thus: Although mount Zion looks towards the north, that does not in any degree diminish its beauty. The former interpretation, however, seems to me to give the more natural meaning. We find the prophet Isaiah, with the view also of touching upon the excellence of this mountain, applying to it the very expression which is here employed. In the 14^th chapter of his Prophecies, at the 13th verse, he represents Sennacherib as speaking thus: “I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north.”

The Psalmist, in the next place, calls mount Zion the joy of the whole earth And he thus describes it, not only because, as the Jews foolishly talk, that country was healthy on account of the mildness of the climate; or because it produced sweet and excellent fruits, which might gratify ard yield delight to foreign nations — for this also is a cold and unsatisfactory speculation; — but because from thence salvation was to issue forth to the whole world, even as all nations have borrowed from thence the light of life, and the testimony of heavenly grace. If the joy which men experience and cherish is without God, the issue of their joy at length will be destruction, and their laughter will be turned into gnashing of teeth. But Christ appeared with his Gospel out of Zion, to fill the world with true joy and everlasting felicity. In the time of the prophet, the knowledge of the Gospel, it is true, had not yet reached foreign nations; but he makes use of this manner of expression with the highest propriety, to teach the Jews that true blessedness was to be sought for only from the gracious covenant of God, which was deposited in that holy place. At the same time also, he has foretold that which was at length fulfilled in the last time by the coming of Christ. From this we may learn, that to cause the hearts of the godly to rejoice, the favor of God alone abundantly suffices; as, on the contrary, when it is withdrawn, all men must inevitably be thrown into a state of wretchedness and sorrow. What is added immediately after, concerning the city of the great King, is intended to show, that mount Zion was not only holy itself, but that this high prerogative had been conferred upon it to render sacred the whole city, where God had chosen his seat, that he might rule over all people.

Calvin: Psa 48:3 - God in her palaces is known for a defense

3.God in her palaces is known for a defense Here the sacred poet again brings forward, for the purpose of setting forth the dignity of the city of Jerusalem, the protection which God afforded it; as we have seen in Psa 46:5,

“God is in the midst of her: she shall not be moved:
God shall help her, and that right early.”

He expressly makes mention of palaces for the sake of contrast — to teach the Jews, that although the holy city was fortified by strong towers, and had within it magnificent houses, and such as resembled fortresses, yet its continued safety was owing to the power and aid of God alone. By these words, the people of God are taught, that although they dwell in strongholds and palaces, they must, nevertheless, be carefully on their guard, that this magnificence or loftiness may not shroud or conceal from their view the power of God; and that they be not like worldly men, who, resting satisfied with riches and earthly means of help, set no value whatever upon having God for their guardian and protector. Worldly wealth, from our natural perverseness, tends to dazzle our eyes, and to make us forget God, and, therefore, we ought to meditate with special attention upon this doctrine, That whatever we possess, which seems worthy of being prized, must not be permitted to obscure the knowledge of the power and grace of God; but that, on the contrary, the glory of God ought always clearly to shine forth in all the gifts with which he may be pleased to bless and adorn us; so that we may account ourselves rich and happy in him, and no where else.

Calvin: Psa 48:4 - For, behold! the kings assembled

4.For, behold! the kings assembled Here that special deliverance of which I have spoken is touched upon. The prophet relates how, when the kings were assembled together to destroy Jerusalem, their efforts passed away without producing any effect, even as clouds in the atmosphere vanish away; yea, he tells us, that by a simple look at the city, they were defeated and undone, and that not after an ordinary manner, but like a woman who, when the hour of child-birth has come upon her, finds herself suddenly afflicted with pain and sorrow. We cannot affirm with certainty what particular part of Jewish history the prophet here speaks of; but the statements made suit very well both the time of Ahaz, and that of Hezekiah or Asa. It was indeed a wonderful work of God, when two very powerful kings — the king of Syria and the king of Israel, accompanied with an immense army — had smitten the city with such terror, that the king and his people were brought to the brink of despair, to see this formidable host suddenly routed and disappointed of the certain expectation which they entertained of making themselves masters of the city. Hence the prophet Isa 7:4 ironically calls them “smoking firebrands,” because they were, so to speak, burning torches to kindle and consume by fire the whole country of Judea. Nor was the destruction of the countless host of Sennacherib in one night by an angel, without the intervention of man’s agency, a less stupendous miracle, (2Kg 19:35; Isa 37:36.) In like manner, when the king of Ethiopia gathered together an army of ten hundred thousand men, and came to besiege Jerusalem, the overthrow of so great a host was a memorable instance of the power of God, (2Ch 14:9.) But whatever was the occasion on which this psalm was composed, the sacred writer informs us that the Jews found from manifest experience that God was the guardian and protector of the holy city, when he opposed himself to the invincible power of their enemies. He first declares that the kings assembled By these words he intimates that they had confederated and conspired together to destroy the Church. The expression, passed away together, may be explained in two ways; either as meaning that the armies when they had gathered themselves together were reduced to nothing, or that they undertook together, and with one consent, the expedition, as it were marshalled in battle array.

This second sense seems to me the most suitable to the scope of the passage; for it follows immediately after in the fifth verse, that they stood stricken with astonishment whenever they saw the city; and yet there will be no impropriety in understanding this verse as added by way of amplification. But as it affects very little the substance of the passage which of these two interpretations is adopted, I leave the reader to choose that which he considers the most appropriate. When the Psalmist says that upon beholding the city they marvelled — were frightened — fled precipitately — and were seized with sorrow, like the pangs of a woman in travail — he heaps together as many and varied expressions as possible, in order to set forth the greatness of the miracle which God had wrought in the overthrow of such a vast and formidable host. The language should be resolved thus: As soon as they saw the city they marvelled. It is related of Caesar in ancient times, that when speaking of the ease with which he subdued Egypt, he made use of the laconic saying, “I came, I saw, I conquered;” but the prophet here states, on the contrary, that the ungodly were struck with amazement at the mere sight of the city, as if God had dazzled their eyes with the splendor of his glory. The particle כן , ken, so, is put as it were to show the thing by pointing to it with the finger. In the verse which immediately follows, the adverb שם , sham, there, is used in the same sense. The comparison of a woman in travail is intended to express the sudden change which came upon the enemies of Israel. It afforded a more bright and illustrious manifestation of the grace of God, that they were seized with a fear which they had not anticipated, lost their courage all at once, and from the height of secure and presumptuous pride, instantly fell into such a state of terror, and were so confounded, that they precipitately betook themselves to flight. ¹⁹³ From this passage we are taught that it is no uncommon thing, if in our day the Church is assailed by powerful adversaries, and has to sustain dreadful assaults; for it has been God’s usual way from the beginning thus to humble his own people, in order to give more irrefragable and striking proofs of his wonderful power. At the same time, let us remember that a nod alone on the part of God is sufficient to deliver us; and that, although our enemies may be ready to fall upon us on every side to overwhelm us, it is in his power, whenever he pleases, to strike them with amazement of spirit, and thus to make their hearts fail in a moment in the very midst of their efforts against us. Let this reflection serve as a bridle to keep our minds from being drawn away, to look in all directions for human aid.

Calvin: Psa 48:7 - By the east wind

7.By the east wind ¹⁹⁴ thou breakest in pieces the ships of Tarshish Commentators are divided in their view of this passage. ¹⁹⁵ But let us rest contented with the natural sense, which is simply this, that the enemies of the Church were overthrown and plunged into destruction, just as God by suddenly raising storms sinks the ships of Cilicia to the bottom of the sea. The Psalmist celebrates the power which God is accustomed to display in great and violent storms; and his language implies that it is not to be wondered at if God, who breaks by the violence of the winds the strongest ships, had also overthrown his enemies, who were inflated with the presumptuous confidence which they reposed in their own strength. By the sea of Tarshish the Hebrews mean the Mediterranean Sea, because of the country of Cilicia, which in ancient times was called Tarshish, as Josephus informs us, although in process of time this name came to be restricted to one city of the country. But as the chief part of the naval traffic of the Jews was with Cilicia, there is here attributed to that country by synecdoche what was common to other countries which were at a greater distance and less known.

Calvin: Psa 48:8 - As we have heard, so have we seen

8.As we have heard, so have we seen There are two senses in which this passage may be understood, either of which is suitable. The first is, that the sacred writer, speaking in the name of true believers, declares that the same power which God in the days of old had displayed in delivering their fathers, he now exercised towards their posterity. They had heard from the mouth of their fathers, and had learned from sacred history, how God in his great mercy and fatherly goodness had succoured his Church; but now they affirm that they can bear testimony to this not only from their having heard it spoken about, but also from having seen it, ¹⁹⁶ inasmuch as they had actually experienced the same mercy exercised by God towards themselves. The amount of what is stated then is, that the faithful not only had a record of the goodness and power of God in histories, but that they also felt by actual experience, yea, even saw with their eyes, what they knew before by hearsay, and the report of their fathers; and that therefore God continues unchangeably the same, confirming as he does, age after age, the examples of his grace exhibited in ancient times, by renewed and ever-recurring experiences. The other sense is somewhat more refined; and yet it is very suitable, namely, That God actually performed what he had promised to his people; as if the faithful had said, that what they had before only heard of was now exhibited before their eyes. As long as we have only the bare promises of God, his grace and salvation are as yet hidden in hope; but when these promises are actually performed, his grace and salvation are clearly manifested. If this interpretation is admitted, it contains the rich doctrine, that God does not disappoint the hope which he produces in our minds by means of his word, and that it is not His way to be more liberal in promising than faithful in performing what he has promised. When it is said, in the city, the letter ב , beth, is taken for מ , mem, or ל , lamed; that is to say, for of, or as to, or with respect to the city. The prophet does not mean to say that in Jerusalem the faithful were informed that God would succor his servants, although this was no doubt true, but that God from the beginning had been the gracious and faithful guardian of his own city, and would continue always to be so. Mention is expressly made of the city of God, because he has not promised to extend the same protecting care to all indiscriminately, but only to his chosen and peculiar people. The name Jehovah of armies is employed to express the power of God; but immediately after the faithful add, that he is their God, for the purpose of pointing to their adoption, that thus they may be emboldened to trust in him, and thus to betake themselves freely and familiarly to him. In the second Council of Nice, the good fathers who sat there wrested this passage to prove that it is not enough to teach divine truth in churches, unless there are at the same time pictures and images for confirming it. This was a piece of silliness very shameful, and unworthy of being mentioned, were it not that it is profitable for us to understand that those who purposed to infect the Church of God with such a corruption, were horribly stricken with a spirit of giddiness and stupidity.

The concluding clause of the verse distinguishes Jerusalem from all the other cities of the world, which are subject to vicissitudes, and flourish only for a time. As Jerusalem was founded by God, it continued steadfast and unmoved amidst the varied commotions and revolutions which took place in the world; and it is not to be wondered at, if he continued through successive ages to maintain the city of which he made choice, and in which it was his will that his name should be called upon for ever. It may, however, be objected, that this city was once destroyed, and the people carried into captivity. But this does not militate against the statement here made; for, before that event happened, the restoration of the city was foretold by Jer 27:22; and, therefore, when it took place, God truly, and in a special manner, showed how steadfast his work was. And now, since Christ by his coming has renewed the world, whatever was spoken of that city in old time belongs to the spiritual Jerusalem, which is dispersed through all the countries of the world. Whenever, therefore, our minds are agitated and perplexed, we should call to remembrance the truth, that, whatever dangers and apprehensions may threaten us, the safety of the Church which God has established, although it may be sorely shaken, can never, however powerfully assaulted, be so weakened as to fall and be involved in ruin. The verb, which is in the future tense, will establish, may be resolved into the past tense, has established; but this will make no difference as to the sense.

Calvin: Psa 48:9 - O God! we have waited for thy mercy

9.O God! we have waited for thy mercy This verse teaches us that the faithful were preserved by the power of God; for, when all things were in a state of the greatest confusion, they continued tranquil and patient until God at length, having pity upon them, brought them help. The Hebrew word, דמם , damam, which we have rendered to wait, properly signifies to be silent, and is here used to denote tranquillity of mind. From this we conclude, that the people of God were so harassed with dangers, that, had they listened to the judgment of carnal sense and reason, they would have been overwhelmed with terror; even as we know that men are in a state of continual uneasiness, and are driven hither and thither by contrary waves, until faith tranquillise their minds, and settle them in true patience. The amount of what the Psalmist says is, that the faithful, although severely afflicted, were not driven from their purpose, and prevented from relying upon the aid of God; but that, on the contrary, by their patience and hope, they opened the gate of his grace. It served to magnify and illustrate the greatness of the grace of God, that their expectations of assistance from him were not disappointed. From this we may also deduce the profitable warning, that if the aid of God is withdrawn from us, it is because we distrust his promises, and, by our impatience, prevent his grace, which is laid up for those who wait in patience, from flowing upon us. But what is meant by the expression, In the midst of the temple? Is it that the people of God maintained their faith only in that place, and that each of them ceased to hope as soon as he returned to his own dwelling? No; on the contrary, it is certain that they carried home with them the hope which they had entertained in the temple, that they might continue steadfastly to abide by it. But God having promised that this place, in which he would be called upon, would be the seat and dwelling-place of his power and grace, his people here affirm, that, relying upon this heavenly promise, they were persuaded beyond all doubt that God would show himself merciful and gracious towards them, since they had a real and sure pledge of his presence. We must not conceive, merely because our own fancy suggests it, that God will be our deliverer. We are to believe that he will be so only in so far as he freely and willingly offers himself to us in this character. Now, if this symbol or pledge of the presence of God, which was only a shadow, ought to have had such influence upon the minds of true believers under the former dispensation, as to make them hope for life in the midst of death, surely when Christ has now descended amongst us, to unite us much more closely to his Father, we have sufficient ground for continuing in a state of undisturbed tranquillity, although the world should be embroiled in confusion and turned upside down. Only it must be our endeavor that the service of God may flourish pure and entire amongst us, and that thus the glory of his temple may shine forth in the midst of us.

Calvin: Psa 48:10 - As is thy name, O God! so is thy praise

10.As is thy name, O God! so is thy praise Some connect this verse with the preceding sentence, as if it had been said, Lord, it is not in vain that thou hast enjoined upon us the duty of celebrating thy name; for thou furnishest at the same time matter of praise. Thus the sense will be, that the name of God is magnified and extolled with effect, or that along with his promises his power is at the same time manifested. Others give this exposition, which is somewhat more refined, That the works of God correspond with his name; for in Hebrew he is called, אל , El, ¹⁹⁷ from his power, and he shows in very deed that this name is not applied to him in vain, but that the praise which is ascribed to him by it is right and what is due to him. The former exposition, as it is less forced, so it comes nearer to the words and mind of the sacred writer, namely, that God bore testimony by his works that it was not in vain that he was acknowledged and worshipped by the Jews as the true and only God. Yet when I come to consider the words which follow immediately after, Unto the ends of the earth, I think that the prophet meant something else, — that he intended to show, that wherever the fame of the name of God may be spread, men will know that he is worthy of the highest praise. The words contain a tacit contrast. At that time, the names of idols, it is well known, were very common, and had sway through the whole world; and yet, whatever fame these counterfeit gods had acquired, we know that praise in no respect belonged to them, since no sign of divinity whatever could be discovered about them. But here the prophet, on the contrary, declares, Lord, in whatever part of the world thy name is heard, it will always be accompanied with solid and rightful praise, or it will ever carry along with it matter of praise, since the whole world will understand how thou hast dealt with thy chosen people. What is added immediately after is to the same purpose, Thy right hand is full of righteousness, teaching us, that God, in succouring his own people, clearly manifests his righteousness, as if he stretched forth his arm to us that we might touch his righteousness with the finger; and that he shows not only one specimen or two of his righteousness, but in every thing and every where exhibits to us a complete proof of it. We ought to bear in mind what we have stated elsewhere, that the righteousness of God is to be understood of his faithfulness which he observes in maintaining and defending his own people. From this there accrues to us the inestimable comfort, that the work in which God especially desires to be acknowledged as righteous consists in providing what belongs to our welfare and to our maintenance in safety. ¹⁹⁸ We now see that the meaning of the inspired poet is, That the names of false gods prevailed, and were renowned among men, although they had done nothing to furnish matter of true praise; but that it was altogether different with respect to the God of Israel: for wherever the report of him was carried, all would understand that he was the deliverer of his people, and that he did not disappoint their hope and desires, nor forsake them in danger.

Calvin: Psa 48:11 - Mount Zion shall rejoice

11.Mount Zion shall rejoice The Psalmist now concludes his exhortation to rejoicing, telling us that Jerusalem and the other cities of Judea shall have cause to commend the righteousness of God, ²⁰² because they had found from undoubted experience that he was the protector of their welfare. He here makes use of the word judgment, because God, who undertook the cause of his Church, openly showed that he was the enemy of her oppressors, and that he would repress their presumption and audacity.

Calvin: Psa 48:12 - Encompass Zion, etc

12 and 13 Encompass Zion, etc Here the prophet again commends the situation and beauty of Jerusalem, intimating that the city was strongly fortified and impregnable; and he does this, because in these external things the blessing of God in some respect shone forth. We must always bear in mind what he stated in a preceding verse, that “God in her palaces is known for a fortress.” In making mention here of her towers and walls, we are not to suppose that he would have the minds of the faithful to rest in these things. He rather sets them before us as a mirror in which the character of God may be seen. He therefore says, Encompass Zion that is, look upon it carefully and attentively on every side; — number her towers, and apply your mind to consider her walls; that is, estimate her palaces as they deserve, and thus it will be manifest beyond all doubt that this is a city chosen of God, seeing it far surpasses all other cities. In insisting upon these points, his whole drift is to make manifest the character with which the Lord had invested Jerusalem in making it a sacred place, in which he himself might take up his abode, and in erecting it as a dwelling-place for his people. It seems, moreover, that the prophet, in stating that the object of his exhortation was, that the beauty and magnificence of the holy city might be reported to the succeeding generation, tacitly gives us to understand, that the time would at length come when that city would be no longer seen. What need would there be for making this report if it could be seen and were always before the eyes of the world? Although, then, he has said a little before that Jerusalem is established for ever, yet he now teaches us, by way of correction, what kind of perpetuity it will be — that it will endure only till the time of the renovation of the Church. We belong to that generation to come, to whom it is said these things will be reported; for we are sharers in all the benefits which God, in the days of old, bestowed upon his ancient people. The outward splendor for which Jerusalem was admired does not, indeed, stand forth conspicuous amongst us at the present day; but since the coming of Christ into our world, the Church has been no less richly and magnificently adorned with spiritual gifts than Jerusalem, under the shadows of the Law, was in old time surrounded and fortified with strong walls and towers. I have translated the word פסגו , pasgu, exalt, referring it to the value which ought to be put upon the towers of the city because of their excellence. To explain it, as is done by some, fortify or strengthen, seems to be less suitable. If any are inclined rather to follow the interpretation of those who render it look upon or behold, I have no great objection to it.

Calvin: Psa 48:14 - For this God is our God for ever and ever

14.For this God is our God for ever and ever From these words it appears still more clearly, that when the prophet spake of the palaces of Jerusalem, it was not that the godly should keep their eyes fixed upon them, but that by the aid of these outward things they should elevate their minds to the contemplation of the glory of God. God would have them to behold, as it were, the marks of his grace engraven wherever they turned themselves, or rather, to recognize him as present in these marks. From this we conclude, that whatever dignity or excellence shines forth in the Church, we are not to consider it otherwise than as the means of presenting God to our view, that we may magnify and praise him in his gifts. The demonstrative pronoun זה , zeh, this, is not superfluous; it is put to distinguish the only true God, of whose existence and character the faithful were fully persuaded, from all the false gods which men have set themselves to invent. The unbelieving may boldly speak of the name of God, and prate about religion; but however much they may do this, when they are more closely questioned, it will be found that they have nothing certain or settled on the subject. Yea, the vain imaginations and inventions of those who are not grounded in the true faith must necessarily come to nothing. It is, then, the property of faith to set before us not a confused but a distinct knowledge of God, and such as may not leave us wavering, as superstition leaves its votaries, which, we know, is always introducing some new counterfeit deities and in countless numbers. We ought, therefore, so much the more to mark the emphatic demonstrative pronoun this, which is here used. We meet with an almost similar passage in the prophecies of Isaiah,

“Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation:”— Isa 25:9

as if the faithful had protested and declared, We have not an uncertain God, or a God of whom we have only a confused and an indistinct apprehension, but one of whom we have a true and solid knowledge. When the faithful here declare that God will continue unchangeably steadfast to his purpose in maintaining his Church, their object is to encourage and strengthen themselves to persevere in a continued course of faith. What follows immediately after, He will be our guide even unto death, seems to be added by way of exposition. In making this statement, the people of God assure themselves that he will be their guide and keeper for ever. They are not to be understood as meaning that they will be safe under the government and conduct of God in this life only, and that he will abandon them in the midst of death; but they express generally, and according to the common people’s way of speaking, ²⁰³ what I have stated, that God will take care of all who rely upon him even to the end. What we translate, Even unto death, consists of two words in the Hebrew text, אל מות , al muth; but some read in one word, אלמות , almuth, and take it for age or eternity ²⁰⁴ The sense, however, will be the same whether we read the one way or the other. Others translate it childhood, ²⁰⁵ in this sense, As God has from the beginning carefully preserved and maintained his Church, even as a father brings up his children from their infancy, so he will continue to act in the same manner. The first sense, however, in my opinion, is the more appropriate. Others translate it in secret or hidden, ²⁰⁶ which seems equally remote from the meaning of the prophet; unless, perhaps, we should understand him as intending expressly to say, that God’s way of exercising his government is hidden, that we may not measure or judge of it by carnal reason, but by faith.

Defender: Psa 48:2 - city of the great King

Jerusalem was called "the city of the great King" by the Lord Jesus (Mat 5:35). God Himself is the "great King over all the earth" (Psa 47:2, Psa 47:7) and Jerusalem is the earthly "city of God, the holy place of the tabernacles of the Most High" (Psa 46:4). Thus Psa 46:1-11, Psa 47:1-9, Psa 48:1-14 have a common theme."

TSK: Psa 48:1 - for // Great // greatly // city // mountain

for : or, of, Psa 46:1 *title

Great : Psa 86:10, Psa 99:3, Psa 99:4, Psa 145:3, Psa 147:5

greatly : Psa 89:1-7; Neh 9:5; Rev 15:3, Rev 15:4, Rev 19:5

city : Psa 46:4, Psa 65:1, Psa 78:68, Psa 87:3; Heb 12:22; Rev 21:2, Rev 21:10-22

mountain : Psa 47:8, Psa 99:9; Isa 2:2, Isa 2:3, Isa 27:13; Jer 31:23; Oba 1:17; Mic 4:1; Zec 8:3; Mat 24:15

TSK: Psa 48:2 - Beautiful // joy // on the sides // the city

Beautiful : Psa 50:2; Jer 3:19; Lam 2:15; Dan 8:9, Dan 11:16

joy : Isa 60:15-20, Isa 66:10; Eze 20:6; Mal 3:12; Heb 12:22

on the sides : Isa 14:13

the city : Psa 47:7, Psa 47:8; Mal 1:14; Mat 5:35

TSK: Psa 48:3

Psa 76:1-5, Psa 125:1; 2Ch 12:7, 2Ch 14:9-15, 20:1-37; Isa 4:5, Isa 4:6, Isa 37:33-36; Zec 2:4, Zec 2:5

TSK: Psa 48:4

Psa 83:2-8; 2Sa 10:6, 2Sa 10:14, 2Sa 10:16-19; Isa 7:1, Isa 8:8-10, Isa 10:8, Isa 29:5-8; Rev 17:12-14, Rev 19:20, Rev 20:8, Rev 20:9

TSK: Psa 48:5 - were

were : Exo 14:25; 2Ki 7:6, 2Ki 7:7, 2Ki 19:35-37

TSK: Psa 48:6 - Fear // pain

Fear : Exo 15:15, Exo 15:16; Isa 13:6-8; Dan 5:6

pain : Isa 21:3; Jer 30:6, Jer 30:7; Hos 13:13

TSK: Psa 48:7 - breakest // ships // east

breakest : Eze 27:25, Eze 27:26

ships : 1Ki 22:48; Isa 2:16

east : Jer 18:17

TSK: Psa 48:8 - As we // city of the Lord // God

As we : Psa 44:1, Psa 44:2, Psa 78:3-6; Isa 38:19

city of the Lord : Psa 48:1, Psa 48:2

God : Psa 46:5, Psa 87:5; Isa 2:2; Mic 4:1; Mat 16:18

TSK: Psa 48:9 - thought // lovingkindness // in the

thought : Psa 26:3, Psa 77:10, Psa 77:11, Psa 104:34, Psa 105:5, Psa 105:6

lovingkindness : Psa 40:10, Psa 63:3; Son 1:4; Luk 22:19, Luk 22:20

in the : Psa 63:2, Psa 77:12-14; 2Ch 20:5-13; Isa 26:8

TSK: Psa 48:10 - According // thy right

According : Psa 113:3, Psa 138:2-4; Exo 3:13-15, Exo 34:5-7; Deu 28:58; Jos 7:9; Mal 1:11, Mal 1:14

thy right : Psa 11:7, Psa 45:7, Psa 99:4, Psa 145:17; Rev 19:2, Rev 19:11

TSK: Psa 48:11 - daughters // because

daughters : Psa 97:8; Son 1:5, Son 2:7, Son 3:5, Son 5:16; Isa 37:22; Zec 9:9; Luk 23:28

because : Psa 58:10, Psa 137:8, Psa 137:9; Jdg 5:31; 2Ch 20:26, 2Ch 20:27; Rev 15:4, Rev 16:5-7, Rev 18:20; Rev 19:1-3

TSK: Psa 48:12 - Walk // tell

Walk : Neh 12:31-40; Mat 24:1, Mat 24:2

tell : Isa 33:18-20

TSK: Psa 48:13 - Mark ye well // consider // that ye

Mark ye well : Heb. Set your heart to

consider : or, raise up, Isa 58:12; Amo 9:11; Act 15:14-16

that ye : Psa 71:18, Psa 78:4; Deu 11:19; Joe 1:3

TSK: Psa 48:14 - this God // guide

this God : Psa 16:2, Psa 31:14, Psa 73:24, Psa 73:26; Lam 3:21

guide : Psa 23:3, Psa 23:4, Psa 25:9, Psa 73:24; Pro 8:20; Isa 58:11; Joh 16:13

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Psa 48:2 - The joy of the whole earth // On the sides of the north // The city of the great King

The joy of the whole earth: Jerusalem may be so called here, as it is also Lam 2:15 , not actually, as if all people did rejoice in it, or for it; but,

1. Fundamentally or causally, because here was very great cause or ground or rejoicing for the Gentile world, if they had understood themselves, or their true interest; because here God was graciously present and ready to hear and answer the just desires and prayers, not only of the Israelites, but of any stranger, of what nation soever, according to Solomon’ s prayer, 1Ki 8:41 , &c.; and here the Gentiles might find that God, whom like blind men they groped for, as the Greek phrase implies, Act 17:27 ; and here they might be informed of the nature and properties, as also of the mind and will, of the almighty and everlasting God, of which they were so grossly ignorant, and of that Messias who was the desire of (and consequently matter of great joy unto) all nations, Hag 2:7 . And,

2. Prophetically, because the joyful doctrine of the gospel was to go from thence unto all nations; of which see Isa 2:2,3 Mic 4:1,2 . Yet these words may be and are by others rendered and understood thus, the joy of the , or this , (for here is an emphatical article,) whole land .

On the sides of the north i.e. which is on the northern part of Jerusalem. But because Josephus and some others affirm that Mount Zion stood southward from Jerusalem, this clause possibly may be added to signify that Zion is not here to be understood strictly and properly for that mountain, or part of the mountain so called, but for that other mountain, or part of the same mountain upon which the temple was built, which was strictly called Moriah, but is here called Zion, because that name was far better known in Scripture, as being oft put for the temple, as Psa 137:3 Isa 18:7 Jer 51:10 Lam 5:18 , and for the whole city, and for the church of God, in a multitude of places of Scripture.

The city of the great King i.e. the city of God, as it was now called, Psa 48:1 , who justly calls himself a great King , Mal 1:14 , as being King of kings , and Lord of lords , Rev 19:16 .

Poole: Psa 48:3 - God is known // In her palaces // For a refuge

God is known to his people by sensible and long experience, and to all neighbouring nations by their own observation.

In her palaces i. e in the habitations, or to the inhabitants of that city. Possibly he may here point at the king’ s palace and the temple, which was the palace of the King of heaven; which two palaces God did in a singular manner protect, and by protecting them he protected the whole city and people.

For a refuge under whose shadow we are more safe and secure, than other cities are with their great rivers and impregnable fortifications.

Poole: Psa 48:4 - kings // They passed by

Either those kings confederate against Jehoshaphat, 2Ch 20 ; or the Assyrian princes, whom they vain-gloriously called

kings Isa 10:8 .

They passed by in their march towards Jerusalem. Or, they passed away , i.e. departed without the success which they desired and confidently expected.

Poole: Psa 48:5 - They saw it // So they marvelled // They were troubled and hasted away

They saw it they did only look upon it, but not come into it, nor shoot an arrow there, — nor cast a bank against it , as is said upon this or the like occasion, 2Ki 19:32 .

So they marvelled not so much at the structure or strength of the city, as at the wonderful works wrought by God on their behalf.

They were troubled and hasted away: see 2Ki 19:35 .

Poole: Psa 48:6

Partly at the tidings of Tirhakah’ s coming against them, 2Ki 19:9 , and partly for that terrible slaughter of their army there, 2Ki 19:35 .

Poole: Psa 48:7 - with an east wind

This is not reported as a matter of fact, for we read of no ships in those expeditions to which this Psalm relates, nor did any ships come near Jerusalem, because that was at a great distance from the sea, and from any navigable river running into the sea; but only added by way of illustration or allusion. The sense is, Thou didst no less violently and suddenly destroy these proud and raging enemies of Jerusalem, than sometimes thou destroyest the ships at sea with a fierce and vehement wind, such as the eastern winds were in those parts, Exo 14:21 Job 27:21 Jer 18:17 Eze 27:26 . The words are and may be rendered thus, Thou didst break them as (such ellipses of the pronoun, and of the note of similitude, being very frequent; as I have again and again showed) the ships of the sea (for Tarshish, though properly the name of a maritime place in Cilicia, Eze 27:25 Jon 1:3 , is usually put for the sea, as 1Ki 10:22 2Ch 9:21 Psa 72:10 Isa 2:16 Jer 10:9 ) are broken

with an east wind Albeit the enemies of Jerusalem, which are compared to the raging waters of the sea in Psa 46:2,3 , may as fitly be compared to ships upon the sea.

Poole: Psa 48:8

The predictions of the prophets, either 2Ch 20:14 , or 2Ki 19:20 , &c., have been verified by the events. Or, we have had late and fresh experiences of such wonderful works of God, as before we only heard of by the report of our fathers. From this miraculous deliverance we plainly see that God hath a singular love to it, and care of it, and therefore will defend her in all succeeding ages against all her enemies. And so God would have done, if Jerusalem had not forsaken God, and forfeited his favour and protection.

Poole: Psa 48:9

It hath been the matter of our serious and deep meditation, when we have been worshipping there in thy temple. For when the priests were offering incense or sacrifice, the religious people exercised themselves in holy meditation or secret prayer to God, as may be gathered from Luk 1:10 , and many other places of Scripture, and from the nature of the thing. Or, we have silently or patiently waited for , as some ancient and other interpreters render it.

Poole: Psa 48:10 - Full of righteousness

For this and such-like glorious actions thou art praised and acknowledged, and evidently proved to be such a one as thou hast affirmed thyself to be in thy word, God almighty, or all-sufficient, the Lord of hosts, the King of thy church and people, and a strong Tower to all that trust in thee , and all other things which thou art called in Scripture. Thy name is not an empty title, but is filled up with honourable and praiseworthy works, answerable to it.

Full of righteousness i.e. of righteous actions; by which thou discoverest thy justice and holiness in destroying the wicked and incorrigible enemies of thy people, and in fulfilling thy promises made to thy church.

Poole: Psa 48:11 - Mount Zion // Because of thy judgments

Mount Zion synecdochically put for Jerusalem. The daughters of Judah , i.e. the other and lesser cities and towns or villages (i.e. all the people) of Judah; for such are commonly called daughters in respect of the mother city, to which they are subjects: see Jos 15:45 17:16 Psa 45:12 137:8 . He mentions Judah only, and not all Israel; partly because they were more immediately and eminently concerned in Jerusalem’ s deliverance; and principally because ten of the tribes of Israel were now cut off from Jerusalem, and from the kingdom of David’ s house, and possibly carried away captive, 2Ki 18:9-11 .

Because of thy judgments upon thine and their enemies; at which they were glad, not simply, but because it was highly conducible to God’ s honour, and to the preservation and enlargement of God’ s church in the world.

Poole: Psa 48:12

He speaketh, either,

1. To the enemies, as triumphing over them. Or rather,

2. To the people of that city and kingdom, who had been eye-witnesses of this glorious work of God, as appears from the following verses. He bids them mark well her towers, bulwarks, and palaces , here, and Psa 48:13 , not with vain ostentation, or carnal confidence, for he had said that God only was their refuge, Psa 48:3 ; but with thankfulness to God, when they should find upon inquiry, that not one of them was demolished or any way defaced by so potent an enemy.

Poole: Psa 48:13 - Consider

Consider or, exalt , or admire , Tell it to the generation following , that they may be excited to continue their praises to God for this mercy, by which they hold and enjoy all their blessings, and to trust in God in the like difficulties for the future.

Poole: Psa 48:14 - This God // Even unto death

This God who hath done this great work.

Even unto death i.e. whilst we have a being. Birth and life, and the several ages of life and death, are oft ascribed to churches and commonwealths, both in Scripture and in other authors. This promise was made to the old and earthly Jerusalem, upon condition of their obedience, wherein they failing so grossly, lost the benefit of it, but it is absolutely made good to the new and heavenly Jerusalem, the church of Christ.

Haydock: Psa 48:1 - In the morning // From their glory // Sic transit gloria mundi

The folly of worldlings, who live in sin, without thinking of death or hell.

In the morning. That is, in the resurrection to a new life; when the just shall judge and condemn the wicked. ---

From their glory. That is, when their short-lived glory in this world shall be past, and be no more. (Challoner) ---

Sic transit gloria mundi. (Haydock) ---

Then the world shall be turned upside down. (Calmet) ---

The just shall have their day, (Menochius) when the beautiful palaces of the wicked shall be exchanged for darkness, and horrible torments. (Haydock) ---

"Their bodies shall grow old in hell, because they have stretched out their hand, and destroyed the habitation of the house of his majesty." (Targum) ---

Their figure shall be destroyed in hell, after his dwelling. (St. Jerome) ---

They can rescue themselves no more than sheep. Those whom they oppressed shall be their judges. All friends will forsake them. (Worthington) ---

Crowds shall be confined to those mansions, where the fire is not extinguished. (Menochius)

Haydock: Psa 48:1 - Psalm

Psalm. St. Ambrose adds, "of David." It is written in an enigmatical style, like the book of Ecclesiastes, and is very obscure. But the drift is, to impress the captives with a contempt of worldly grandeur, which will end in death. The redemption of mankind and the resurrection of Christ are foretold, ver. 8, 16, &c. (Calmet)

Haydock: Psa 48:3 - Earth-born // Of men

Earth-born. Hebrew, "sons of Adam," a title belonging to the meanest. Progenies terræ. Perseus vi. 56. (Calmet) ---

So Callimachus styles the giants, "mud-born." (Haydock)--- Yet Houbigant explains it of the rich, (Berthier) who have lands, and leave their names to them, ver. 12. (Haydock) ---

Of men. Hebrew ish, noblemen. (Menochius) ---

Ye just and (St. Augustine) and polite. (St. Athanasius)

Haydock: Psa 48:5 - Proposition // Utile dulci

Proposition. Hebrew, "riddle." (Berthier) ---

The ancients delighted in parables, which required attention to discern the meaning, and thus people had the pleasures of ingenuity. Music often accompanied their precepts. (Strabo i. 12.) (Calmet) ---

Utile dulci. (Haydock) ---

The psalmist intimates, that he had attended the best masters, (Calmet) even the Holy Ghost. (St. Chrysostom) ---

He delivers the instructions which he had received from God, on the instrument of ten strings, to imply that we must keep the ten commandments. (Worthington) ---

He listens if the instrument be in tune. (Calmet)

Haydock: Psa 48:6 - The iniquity of my heel

The iniquity of my heel. That is, the iniquity of my steps, or ways: or the iniquity of my pride, with which, as with the heel, I have spurned and kicked at my neighbours: or the iniquity of my heel, that is, the iniquity in which I shall be found in death. The meaning of this verse is, why should I now indulge those passions and sinful affections, or commit now those sins, which will cause me so much fear and anguish in the evil day; when the sorrows of death shall compass me, and the perils of hell shall find me? (Challoner) ---

The old serpent is constantly laying snares for our heel, Genesis iii. 15. (Haydock) ---

Original (St. Jerome) and actual sin, (Eusebius) particularly final impenitence, (Rabbins) and the punishment of our transgressions, (Abenezra) are much to be feared, (Haydock) as well as concupiscence. (St. Ambrose) ---

All that will fill us with alarm in the day of vengeance, will be the having been supplanted, like wrestlers, by our iniquity, (Calmet) of which we have not repented. (Haydock) ---

Any such injustice must be dreaded, as it will bring on damnation. (Worthington) ---

Instead of heel, Symmachus has "steps," including all the unjust actions of life. (Haydock)

Haydock: Psa 48:7 - They that trust

They that trust, &c. As much as to say, let them fear, that trust in their strength or riches; for they have great reason to fear: seeing not brother, or other man, how much a friend soever, can by any price or labour rescue them from death. (Challoner) ---

I address myself particularly to the rich, who are in the greatest danger.

Haydock: Psa 48:8 - No // A man shall be more precious than gold

No. Protestants, "none of them can by any means redeem his brother; nor, &c. (Haydock) ---

But the Septuagint translate as well, and the sense is the same, Matthew xvi. 26. (Berthier) ---

If Jesus Christ, thy brother, does not redeem thee, will any other do it? (St. Augustine) or though thy brother neglect, the man, Christ Jesus, will suffice. (St. Ambrose) ---

But with respect to death, no redemption will be admitted. It is appointed for all once to die. [Hebrews ix. 27.] (Haydock) ---

A man shall be more precious than gold, says Isaias, (xiii. 12.) of the Babylonians, whom the enemy will not spare, for any consideration. We must therefore make good use of our time, Ecclesiastes ix. 10., and Proverbs xi. 4. (Calmet)

Haydock: Psa 48:9 - And shall labour for ever

And shall labour for ever, &c. This seems to be a continuation of the foregoing sentence; as much as to say, no man can by any price or ransom, prolong his life, that so he may still continue to labour here, and live to the end of the world. Others understand it of the eternal sorrows, and dying life of hell, which his the dreadful consequence of dying in sin. (Challoner) ---

The just, on the contrary, who have laboured for eternity, shall see the death of the wicked, or of the wise of this world. (Eusebius, &c.) ---

It may also be a prediction of Christ's life of sufferings and future glory, (Bossuet) or express the sentiments of infidels, who deny a Providence; because both good and bad perish alike, Ecclesiastes iii. 18. (St. Augustine) ---

Hebrew, "he rests for ever," (St. Jerome) or "shall he be undisturbed?" (Calmet) ---

Both those who disbelieve a future state, and those who live as if they did, shall suffer. (Worthington) ---

This verse is included within a parenthesis by Protestants, (For the redemption....is precious, and it, &c.) (Haydock)

Haydock: Psa 48:11 - He shall not see destruction // Strangers

He shall not see destruction, &c., or shall he not see destruction? As much as to say, however thoughtless may be of his death, he must not expect to escape: when even the wise and the good are not exempt from dying. (Challoner) ---

Strangers. This is very distressing. (Pindar. Olym. x.) (Ecclesiastes ii. 18.) ---

The endeavours of the wicked to establish their families, will be vain, while they themselves shall never more return from the graves hither. (Worthington)

Haydock: Psa 48:12 - Sepulchres // Called

Sepulchres. Hebrew Kobrom is better than the present Kirbam, their "interior," and is adopted by the Chaldean, Syriac, &c. (Calmet) ---

"Their inward thought is, that their houses shall continue for ever." (Protestants) (Haydock) ---

Called. That is, they have left their names on their graves, which alone remain of their lands, (Challoner) or, they have called cities and countries by their own names, as Alexander and Romulus did, Alexandria, (Haydock) and Rome. (Menochius, &c.) ---

They have spread their fame throughout the world. (Calmet) ---

Scarcely two translate the four last verses alike. (Berthier)

Haydock: Psa 48:13 - Compared

Compared. Hebrew, "he is like dumb, or perishable beasts." (Haydock) ---

So much is man degraded by his attachment to riches and pleasures. (Theodoret) (Calmet) ---

Some explain this of Adam, (St. Chrysostom) reduced to the necessity of labouring, and dying, like brutes, ver. 21., and Ecclesiastes iii. 18. (Calmet) ---

This is a very serious reflection, to think that man should so far neglect the gifts of reason, as to strive for temporal advantages only, like irrational creatures. (Worthington)

Haydock: Psa 48:14 - They shall delight in their mouth

They shall delight in their mouth. Notwithstanding the wretched way in which they walk, they shall applaud themselves with their mouths, and glory in their doings, (Challoner) though it be to their shame, Philippians iii. 10. ---

Hebrew, their posterity shall applaud their maxims, (Calmet) as many of their followers contributed to keep them in the delusion, (Haydock) which the damned will deplore, when it is too late, ver. 15. (St. Jerome) ---

A thirst after worldly advantages has proved their ruin; yet they obstinately persist in their evil ways. (Worthington)

Gill: Psa 48:1 - Great is the Lord // and greatly to be praised in the city of our God // in the mountain of his holiness

Great is the Lord,.... The same that in the foregoing psalm is said to be gone, up to heaven with a shout, to sit on the throne of his holiness, to reign over the Heathen, and to be King over all the earth; who is great, and the Son of the Highest; the great God and our Saviour; great in his person as God-man, God manifest in the flesh, his Father's fellow and equal; and in the perfections of his nature, being of great power, and of great wisdom, and of great faithfulness, and of strict holiness and justice, and of wonderful grace and goodness; great in his works of creation and providence; in his miraculous operations when on earth, and in the work of man's redemption and salvation; great is he in all his offices, a great Prophet risen in Israel, a great High Priest over thee house of God, a Saviour, and a great one, and the great Shepherd of the sheep;

and greatly to be praised in the city of our God; the city of Jerusalem, the city of solemnities, where was the worship of God, and where the tribes went up to worship, and God was present with his people; and where the great Lord of all showed himself to be great; here Christ the great Saviour appeared, even in the temple, when a child, where Simeon and Anna saw him, and spoke great things of him; where he at twelve years of age disputed with the doctors, and showed his great wisdom; here when grown up he wrought many of his great miracles, and taught his doctrines; here he entered in great triumph, attended with the shouts, acclamations, and hosannas of the people; here he ate his last passover with his disciples; and in a garden near it was he taken and brought before the sanhedrim, assembled at the high priest's palace at Jerusalem; and then tried and condemned at the bar of Pilate; when being led a little way out of the city he was crucified on Mount Calvary; and on another mount, the mount of Olives, about a mile from it, he ascended to heaven; and here in this city he poured forth the Spirit in an extraordinary manner on his disciples at the day of Pentecost, as an evidence of his ascension; and from hence his Gospel went forth into all the world; and therefore was greatly to be praised here, as he was by his disciples, church, and people, Act 2:46. Jerusalem is a figure of the Gospel church, which is often compared to a city, Isa 26:1; of which saints are citizens and fellow citizens of each other; this is a city built on Christ the foundation; is full of inhabitants, when together and considered by themselves; is governed by wholesome laws, enacted by Christ its King, who has appointed officers under him to explain and enforce them, and see that they are put in execution; and has many privileges and immunities belonging to it; and this is the city of God, of his building and of his defending, and where he dwells; it is, as in Psa 48:2; "the city of the great King", the King Messiah, and where he displays his greatness; here he appears great and glorious, shows his power and his glory; is seen in the galleries and through the lattices of ordinances, in his beauty and splendour; here he grants his gracious presence, and bestows his favours and blessings; and is therefore greatly to be praised here, as he is by all his people on the above accounts, Even

in the mountain of his holiness; as Mount Zion is called on account of the temple built upon it, and the worship of God in it; and a fit emblem it was of the church of Christ, which, as that is, is chosen and, loved of God, and is his habitation, is impregnable and immovable, and consists of persons sanctified by God the Father, in the Son, and through the Spirit.

Gill: Psa 48:2 - Beautiful for situation // the joy of the whole earth // is Mount Zion // on the sides of the north // the city of the great King

Beautiful for situation,.... This, and what follows, are said of the city of God, the city of Jerusalem, which was delightfully situated on an eminence, in a wholesome air; the brook Kidron gliding by it, the water of Siloah running through it or at least through some parts of it; fields and gardens adjoining to it, and mountains all around it: and so the church of Christ is built upon him, the Rock; the river of divine love runs by it, the streams whereof make it glad; the green pastures of the word and ordinances are in it; and salvation is as walls and bulwarks about it; and so healthful is it, that the inhabitants have no reason to say they are sick, since the people that dwell therein have their iniquities forgiven, Isa 33:24;

the joy of the whole earth: that is, the city of Jerusalem, Lam 2:15; especially it was so when Christ, whose birth near it was matter of great joy to all people; when he who is the desire of all nations was in it; and when the Gospel went out from it unto the whole earth, and caused joy wherever it came in power, and with the Holy Ghost: and the church of Christ, particularly in the latter day, will be an eternal excellency, and a joy of many generations, Isa 60:15; and even now the whole world has reason to rejoice and be glad, because of the church of Christ in it, who are the light of the world and the salt of the earth, and on whose account the world continues, and the men of it enjoy the blessings they do;

is Mount Zion; or "by Mount Zion": Jerusalem was near it, and beautifully situated by it;

on the sides of the north; Jerusalem was north of Zion, as Zion was south of Jerusalem; likewise the temple was on the north part of Mount Zion, Isa 14:13; the altar and altar gate were on the north side at the temple, and there were the tables on which the sacrifices were slain, Eze 8:5; and on the north side of the altar was the creature to be offered killed, Lev 1:11; and perhaps some reference is here had to the church of Christ in the latter day, which for many years past has been chiefly in our northern part of the world: hence the Protestant doctrine is by the Papists called the Northern Heresy; and it will be "tidings out of the north" that shall trouble the man of sin, or some agent of his, to come forth with fury, and plant the tabernacles of his palace between the seas, in the glorious holy mountain, Dan 11:44;

the city of the great King; of Christ the King of kings; See Gill on Psa 47:2; and See Gill on Psa 48:1.

Gill: Psa 48:3 - God is known in her palaces for a refuge.

God is known in her palaces for a refuge. As there were palaces in Jerusalem; see Psa 48:13; so there are in the church of Christ; every place in it is a palace fit for a king; and everyone that has truly a name and a place there are kings and priests unto God: and here God is a "refuge" both for saints and sinners to fly unto; See Gill on Psa 46:1; and is "known" to be so; the ministers of the Gospel being here appointed to direct and encourage souls to flee to Christ for refuge, who is the hope set before them in the everlasting Gospel, preached by them to lay hold upon; and all that do flee to him know, by experience, that he is a refuge for them; and as all the people of God do in every time of distress, and when all refuge fails them elsewhere.

Gill: Psa 48:4 - For, lo, the kings were assembled // they passed by together

For, lo, the kings were assembled,.... As the princes of the Philistines to seek for David, when in the strong hold of Zion, 2Sa 5:17; as the Ethiopians in the time of Asa, 2Ch 14:9; and the Moabites and Ammonites in the times of Jehoshaphat, 2Ch 20:1; and the kings of Syria and Israel in the times of Ahaz, Isa 7:1; and Sennacherib with his princes, who, in his esteem, were kings, in the times of Hezekiah, 2Ki 18:17; which are instances of the kings, of the nations' gathering together against Zion, the city of Jerusalem, and people of the Jews, who were typical of the church of Christ; and that without success, and to their own confusion and destruction; though this seems to refer to the latter day of the Gospel dispensation, when all the kings of the earth, Pagan, Papal, and Mahometan, will be gathered together at the instigation of Satan, to the battle of the great day of the Lord God Almighty, in a place called Armageddon, where they will be defeated by Christ the King of kings, Rev 16:13. Jarchi and Kimchi interpret the passage of Gog and Magog gathering together to fight against Jerusalem, with which compare Rev 20:8;

they passed by together; either to the battle, as Jarchi explains it; or they passed by Jerusalem, the city of our God, the church, without entering into it, or doing it any harm.

Gill: Psa 48:5 - They saw it // and so their marvelled // they were troubled // and hasted away

They saw it,.... Either the city or the power of God, as Aben Ezra; or, as Jarchi, God himself going forth to fight against the nations. This refers to the power Christ will take to himself, and show forth, by reigning in his church, and protecting it, which will not only be visible to the saints, but to the nations of the world; and to the brightness of Christ's coming in his spiritual reign, with the lustre of which antichrist will be destroyed, Rev 11:17; and to the glorious state of the church, signified by the rising of the witnesses, and their standing on their feet, and ascending to heaven, which will be seen by their enemies, Rev 11:11; and to the destruction of Rome, the smoke of whose burning, the kings of the earth, that have committed fornication with her, will see and lament, Rev 18:8;

and so their marvelled: at the glory of the church, the security of it, the power of Christ in it and over it, and at the destruction of mystical Babylon; see Isa 52:14;

they were troubled: as Herod and all Jerusalem were, upon hearing of the birth of Christ, Mat 2:3; so these kings will be, upon seeing the coming and power of Christ in the latter day, the invincibleness of his church, and their own immediate and utter ruin: this will be the time or the howling of the shepherds, both civil and ecclesiastical, when all hands will be faint, and every man's heart will melt, Zec 11:2;

and hasted away: fled for fear of the great King at the head of his armies, in the defence of his church and people: and as the kings of the earth also at the destruction of Rome will flee and stand afar off, for fear of her torment, Rev 18:10.

Gill: Psa 48:6 - Fear took hold upon them there // and pain, as of a woman in travail

Fear took hold upon them there,.... That is, either when they came up to the city, and passed by it, and saw what they did; or, as Kimchi observes, in the place where they thought to have made a great slaughter; that is, in Armageddon, Rev 16:16; so upon the slaughter of the seven thousand names of men, or men of name and renown, such as the kings here assembled, the remnant will be frightened, Rev 11:13;

and pain, as of a woman in travail; this figure is made use of elsewhere, when the destruction of Babylon and the coming of Christ are spoken of; see Isa 13:8.

Gill: Psa 48:7 - Thou breakest the ships of Tarshish with east wind.

Thou breakest the ships of Tarshish with east wind. This is either another simile, expressing the greatness of the dread and fear that shall now seize the kings of the earth; which will be, as Kimchi observes, as if they were smitten with a strong east wind, which breaks the ships of Tarshish; and to the same purpose is the note of Aben Ezra; who says, the psalmist compares the pain that shall take hold upon them to an east wind in the sea, which breaks the ships; for by Tarshish is meant, not Tartessus in Spain, nor Tarsus in Cilicia, or the port to which the Prophet Jonah went and took shipping; but the sea in general: or else this phrase denotes the manner in which the antichristian kings, and antichristian states, wilt be destroyed; just as ships upon the ocean are dashed to pieces with a strong east wind: or it may design the loss of all their riches and substance brought to them in ships; hence the lamentations of merchants, and sailors, and ship masters, Rev 18:15.

Gill: Psa 48:8 - As we have heard, so have we seen // in the city of the Lord of hosts // in the city of our God // God will establish it for ever // Selah

As we have heard, so have we seen,.... These are the words of the people of God making their observations on the above things; and so Aben Ezra and Kimchi understand them of the people of Israel; and the former, referring them to the war of Gog and Magog, paraphrases them thus:

"the Israelites shall say in that day, as we have heard the prophets, who prophesied of the fall of Gog and Magog, so have we seen in the city of the Lord of hosts.''

The words may be understood, either of facts which have been reported and heard to have been done in time past, to which others will correspond, and will be seen to do to in the latter day; as, for instance, as it has been heard that God inflicted plagues upon Egypt; so it will be seen that he will pour out the vials of his wrath upon the great city, which is spiritually called Egypt and Sodom: as it has been heard that God brought his people Israel out of Egypt with a mighty hand; so it will be seen that he will deliver his people from the captivity and tyranny of the man of sin, and will call them out from Babylon a little before the destruction of it: as it has been heard that Pharaoh and his host were drowned in the Red sea; so it will be seen that Babylon shall be thrown down like a mill stone cast into the sea, and be found no more: as it has been heard that, literal Babylon is destroyed; so it will be seen that mystical Babylon will be destroyed also: and as it has been heard that the kings of the nations, at several times, have gathered themselves together against Jerusalem, without effect; so it will be seen treat the kings of the earth will assemble together against the church of Christ; but, as soon as they shall come up to her, and look upon her, they shall be astonished and flee with the utmost consternation, fear, and dread, and be utterly ruined: or else the sense is, as it has been heard, from the promises and prophecies delivered out from time to time, that God will grant his presence to his church and people, and will be the protection of them, and will destroy all his and their enemies; so it has been seen that these have been fulfilled, more or less, in all ages; in the latter day their accomplishment will be full and manifest, even

in the city of the Lord of hosts; of the hosts of heaven and earth, of all armies above and below; and therefore the church must be safe under his protection;

in the city of our God: the covenant God of his people; wherefore, as the former title declares his power, this shows his love and affection, and both together secure the happiness of the saints: wherefore it follows,

God will establish it for ever. Not only particular believers, of which the church consists, are established on the foundation, Christ; but the church itself is built on him, the Rock against which the gates of hell cannot prevail; yet as they are not always in a settled and constant condition, so neither is that, being sometimes tossed with the tempests of afflictions and persecutions, and sometimes in one place, and sometimes in another; but in the latter day it will be established on the top of the mountains; and which is a desirable thing by all the saints, and what they should, as many do, earnestly pray for; and which God will do in his own time; and then it shall be established for ever, and be a tabernacle that shall not be taken down; not one of its stakes shall be removed, nor any of its cords broken, Isa 2:2, Isa 33:20.

Selah; on this word; see Gill on Psa 3:2.

Gill: Psa 48:9 - We have thought of thy lovingkindness, O God // in the midst of thy temple

We have thought of thy lovingkindness, O God,.... Jarchi interprets it, "we have waited for thy lovingkindness"; to see thy salvation; and some, as Ben Melech observes, explain it of hope and expectation; as if the sense was, "we have hoped for thy lovingkindness"; so the Syriac version renders it, and the word used has the signification of tarrying, 1Sa 14:9. God has his set time to favour his Zion, and till that time comes it is right in them to be hoping, expecting, and waiting for it. The Chaldee paraphrase is, "we have esteemed thy goodness"; it being very excellent, exceeding valuable, and better than life itself; but other Jewish writers, as Menachem, Aben Ezra, Kimchi, and Ben Melech, render it as we do, "we have thought", &c. The lovingkindness of God towards his people in Christ is a very delightful and profitable subject to dwell in meditation upon, to consider the objects, instances, cause, and nature of it; and serves greatly to encourage faith and hope, to draw out love to God, and engage to a ready and cheerful obedience to his will; and this is sometimes done in public, as well as in private conversation, and in the closet; as follows;

in the midst of thy temple; the church of Christ, which is of his building, where he dwells, and grants his presence, and is often called the temple of God in the New Testament, in allusion to Solomon's temple; see 1Co 3:16; here the word of God is preached, his ordinances administered, and his presence granted; which are instances of his lovingkindness, and lead his people to think of it; and particularly when the faithful ministers of the Gospel make mention of it, and the ordinance of the supper is administering, which is intended to bring to remembrance the love of God and Christ: moreover, in the latter day, to which this psalm belongs, the temple of God will be opened, Rev 11:19; that is, the true worship of God will be restored, and pure and undefiled religion freely exercised; the Gospel will be clearly and fully preached; and the ordinances administered as they were first delivered, which will lead the saints to think of the lovingkindness of God unto them; and particularly when they shall see the angels with the seven vials the executioners of God's wrath on the antichristian states, go forth from the temple to pour them out upon them, Rev 15:6.

Gill: Psa 48:10 - According to thy name, O God, so is thy praise unto the ends of the earth // thy right hand is full of righteousness

According to thy name, O God, so is thy praise unto the ends of the earth,.... That is, as he himself is in the perfections of his nature, which are displayed in the works of his bands, throughout the whole creation; so is or ought his praise to be: or rather, as in the latter day his name will be great in all the earth, Mal 1:11; so will his praise be; and as his name will be One, Zec 14:9; he will be one Lord, there will be one faith and one baptism; his worship, word, and ordinances, will be uniformly observed and attended to; so will be his praise: all the saints will unite together in giving glory to him: he, and he alone, shall be exalted. Moreover, his Gospel is his name, Act 9:15; and that in the latter day will be preached to every nation, kindred, tongue, and people, Rev 14:6; and multitudes, both of Jews and Gentiles, will be convert ed, and from the uttermost parts of the earth will be heard songs of praise and glory unto him, Isa 24:15;

thy right hand is full of righteousness: of all spiritual blessings for his people; and particularly of the righteousness of Christ, which God accepts of, imputes unto, and liberally bestows upon them: and it is also full of punitive justice, which he inflicts on his and their enemies; his right hand teaches him terrible things, and these terrible things he does in righteousness; all his works are in righteousness, which the right hand, being the instrument of action, is a token of. Moreover, Christ is the right hand of God; he is the man of his right hand, and as dear to him as his right hand; he is the right hand of his righteousness, by which he upholds his people; and this right hand of his is full of righteousness; he does nothing else but righteousness; he is the author and donor of it to his people, and will execute righteousness upon his enemies; in righteousness he will make war with them, Rev 19:11; and which is greatly the sense of this passage, as appears by Psa 48:11.

Gill: Psa 48:11 - Let Mount Zion rejoice // let the daughters of Judah be glad // because of thy judgments

Let Mount Zion rejoice,.... The church in general; see Psa 48:1;

let the daughters of Judah be glad; particular churches; and so the Targum renders it, "the congregations of the house of Judah"; or particular believers; such as are called the daughters of Jerusalem, and the daughters of Zion, Son 3:10; these are exhorted to joy and gladness, at the loving kindness of God, at the spread of his name and glory to the ends of the earth, and at his righteousness his right hand is full of; and as it follows,

because of thy judgments; executed on the antichristian kings, Psa 48:4; and on all the antichristian states, and on the whore of Babylon, and those who have committed fornication with her; see Rev 19:1.

Gill: Psa 48:12 - Walk about Zion, and go round about her // tell the towers thereof

Walk about Zion, and go round about her,.... These words are either an address to the enemies of the church, sarcastically delivered; calling upon them to come, and surround, and besiege Zion, and see what the issue and consequence of it will he, even the same as that of the kings, Psa 48:4; or to the builders of Zion, as Jarchi observes, to come and take a survey of it, and see what repairs were necessary; or rather to the saints, to the daughters of Judah before mentioned, to take a view of the strength and defence of the church, for their own comfort and encouragement, and to report the same to others for theirs also; for by walking around it may be observed the foundation, the rock and eminence on which it is built, Christ Jesus; the wall of it, the Lord himself, a wall of fire; the entrance into it, Christ the gate of righteousness; the fortress and strong hold of it the same; and the guards about it, the watch men on its walls, the ministers of the Gospel, and an innumerable company of angels, that in a circle surround both ministers and people; see Rev 7:11;

tell the towers thereof; see 2Ch 26:9; the Lord himself is the tower of his people, high and strong, which secures and defends them from all their enemies, Psa 18:2; the ministers of the Gospel, who are immovable, and are set for the defence of it, Jer 6:27; the Scriptures of truth, which are like a tower built for an armoury, out of which the saints are furnished and provided with proper armour, whereby they are able to engage with false teachers, and to overcome the evil one, Son 4:4; and the ordinances of the Gospel, the church's two breasts, said to be as towers, Son 8:10; some render the words, "tell in the towers" ⁱ; publish on the house tops, declare in the high places of the city, in the most public manner, the great things of the Gospel, which relate to the glory of Christ and his church.

Gill: Psa 48:13 - Mark ye well her bulwarks // consider her palaces // that ye may tell it to the generation following

Mark ye well her bulwarks,.... Such as the free favour of God in Christ; which is not only as a shield, but as a bulwark to the church; his everlasting love, electing grace, the covenant of grace, with its blessings and promises, all which are more immovable than rocks and mountains; and especially the power of God, which surrounds his church, as the mountains did Jerusalem; and by which they are kept and preserved as in a garrison, Psa 125:2. Also salvation by Christ; his righteousness, sacrifice, and satisfaction, which God has appointed for walls and bulwarks, and which make the city, the church, a strong and impregnable one, Isa 26:1. Likewise the Spirit of God, and his operations and influences, which are a standard against the enemy's flood of opposition and persecution; and who being in his church and people, is greater than he that is in the world, Isa 59:19, 1Jo 4:4. Some render the words, set "your hearts on her strength", as the Vulgate Latin version; that is, on Christ, who is the strength of the poor and needy in their distress; the strength of their hearts, of their lives, and of their salvation, and the security of the church. Others readier them, "set your hearts on her armies"; as the Targum is; her volunteers, her soldiers, who endure hardness as good soldiers of Christ, fight the Lord's battles, and are more than conquerors through him; and a lovely sight it is to behold them, with Christ at the head of them; see Rev 19:14;

consider her palaces; for Jehovah, Father, Son, and Spirit, have their dwelling places in Zion; and here, besides apostles, prophets, evangelists, and ordinary ministers of the word, who are rulers and officers set in the first place, every saint is a prince and a king; and has a place and a name here, better than that of sons and daughters of the greatest potentate on earth; every dwelling place in Mount Zion is a palace.

that ye may tell it to the generation following: that is, the beauty and glory, strength and safety of the church; and even all that is spoken of her in this psalm, as well as what follows: this is the end proposed by taking a circuit round Zion, and making the above observations on it.

Gill: Psa 48:14 - For this God is our God for ever and ever // he will be our guide, even unto death

For this God is our God for ever and ever,.... Who is spoken of throughout the whole psalm as greatly to be praised, as well as is known in Zion, as the stability, security, and protection of her. This is said as pointing unto him as if visible, as Christ is God manifest in the flesh, now in Gospel times, to which this psalm belongs; as distinguishing him from all others, from the gods of the Gentiles, rejected by the people of God; as claiming an interest in him as their covenant God; as exulting in the view of such relation to him; as suggesting how happy they were on this account; and especially since this relation will always continue, being founded in an everlasting covenant, and arising from the unchangeable love of God;

he will be our guide, even unto death; the Lord orders the steps of the righteous, holds them by the right hand, and guides them with his counsel and in judgment: Christ, the great Shepherd of the flock, feeds them, as the antitype of David, according to the integrity of his heart, and guides them by the skilfulness of his hands; he guides their feet in the ways of peace, life, and salvation, by himself; he leads them into green pastures, beside the still waters, and unto fountains of living waters: the Spirit of the Lord leads them to the fulness of Christ; guides them into all truth, as it is in him; directs them into his and his Father's love, and leads them on to the land of uprightness. And this guide is an everlasting one; "even unto death", or "in death", or "above death" ^k; so as not to be hurt of the second death. He guides not only to the brink of Jordan's river, but through the deep waters of it, and never leaves till he has landed them safe on the shores of eternity: and some, as Aben Ezra, render the word as if it was עולמית, "for ever"; and others, as Abendana observes, render it "secretly"; the Lord sometimes leading his people in ways dark and hidden to them: and others give the sense of it, "as in the days of youth"; that is, God is the guide of his people in old age as in youth; he is always their guide, and ever will be: to which sense incline R. Moses in Aben Ezra, others in Kimchi and Abendana, and as also Jarchi and the Chaldee paraphrase; but Kimchi and Ben Melech render it as we do, "unto death", or "unto our death".