Psalm 48:10 Komentář

This psalm, as the two former, is a triumphant song; some think it was penned on occasion of Jehoshaphat's victory (2 Chr. 20), others of Sennacherib's defeat, when his army laid siege to Jerusalem in Hezekiah's time; but, for aught I know, it might be penned by David upon occasion of some eminent victory obtained in his time; yet not so calculated for that but that it might serve any other similar occasion in aftertimes, and be applicable also to the glories of the gospel church, of which Jerusalem was a type, especially when it shall come to be a church triumphant, the "heavenly Jerusalem" (Heb 12:22), "the Jerusalem which is above," Gal 4:26. Jerusalem is here praised, I. For its relation to God (Psa 48:1, Psa 48:2). II. For God's care of it (Psa 48:3). III. For the terror it strikes upon its enemies (Psa 48:4-7). IV. For the pleasure it gives to its friends, who delight to think, 1. Of what God has done, does, and will do for it (Psa 48:3). 2. Of the gracious discoveries he makes of himself in and for that holy city (Psa 48:9, Psa 48:10). 3. Of the effectual provision which is made for its safety (Psa 48:11-13). 4. Of the assurance we have of the perpetuity of God's covenant with the children of Zion (Psa 48:14). In singing this psalm we must be affected with the privilege we have as members of the gospel church, and must express and excite our sincere good-will to all its interests. A song and psalm for the sons of Korah.

INTRODUCTION TO PSALM 48 A Song and Psalm for the sons of Korah. This psalm is entitled a "song psalm", a psalm to be sung vocally; or "a song and psalm" to be sung both vocally and instrumentally; and is one of the spiritual songs the apostle speaks of, Eph 5:19; It was occasioned, as some think, by David's spoiling the Philistines, Sa2 5:17; or, as others, by the deliverance of the people from the Moabites and Ammonites in the times of Jehoshaphat, Ch2 20:27; or, as others, by the deliverance of the inhabitants of Jerusalem from Sennacherib in the times of Hezekiah, Kg2 19:34; though as Kimchi, a celebrated Jewish commentator, owns, it belongs to the times of the Messiah, as the other preceding psalms; and treats of his greatness, and of the praise and glory due to him, and gives large encomiums of his church.

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 Ch2 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, Sol 4:4; and the ordinances of the Gospel, the church's two breasts, said to be as towers, Sol 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. (i) , Sept. "in turribus ejus", V. L.

As it belongs to fire to heat, to the sun to give light, just so as well the role of benefactor belongs to him—not in the same manner, however, but even much more. Thus he spoke also this way, “Your right hand is filled with righteousness,” suggesting abundance, relation to his being.

"Let mount Zion rejoice, and the daughters of Judah be glad, because of Your judgments, O Lord" [Psalm 48:10]. O mount Zion, O daughters of Judah, you labour now among tares, among chaff, among thorns ye labour: yet be glad because of God's judgments. God errs not in judgment. Live ye separate, though separate you were not born; not vainly has a voice gone forth from your mouth and heart, "Destroy not my soul with sinners, nor my life with bloody men." He shall winnow with such art, carrying in His hand a fan, that not one grain of wheat shall fall into the heap of chaff prepared to be burned, nor one beard of chaff pass to the heap to be laid up in the garner. [Matthew 3:12] Be glad, O you daughters of Judæa, because of the judgments of God that errs not, and do not yet judge rashly. To you let it belong to collect, to Him let it belong to separate. But think not that the "daughters of Judah" are Jews. Judah is confession; all the sons of confession are all the sons of Judah. For "salvation is of the Jews," [John 4:22] is nothing else than that Christ is of the Jews. This says also the Apostle, "He is not a Jew which is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God." [Romans 2:28-29] Be such a Jew; glory in the circumcision of the heart, though you have not the circumcision of the flesh. Let the daughters of Judah be glad, because of Your judgments, O Lord.

The right hand of God is Christ, who is filled with righteousness and from his fullness we receive everything.

"According to your name, O God." Here the effect of this reception is set forth. As if to say: by the fact that we have received your name, your praise has been spread throughout the whole earth. And this "according to your name, O God," who is essentially good. And whoever knows God according to that measure praises him according to how he knows him. And therefore he says, "According to your name, O God," that is, according to the knowledge one has of you, "so also is your praise." And because he is known everywhere, therefore he says, "To the ends of the earth." Mal. 1: "From the rising of the sun to its setting, great is my name among the nations." Or "to the ends of the earth," that is, in the whole Church, which is spread everywhere. Or, because your true praise is only among the saints who truly praise you, because they truly know you: Jn. 7: "I know him." "Your right hand is full of justice." Here he commends justice. And first he sets forth the commendation of justice. Second, he sets forth its effect. I say, therefore, that "we have received your mercy"; and this not without justice; indeed, "your right hand is full of justice." The hand of God is called his operative power. And God has two hands: namely, the right hand, by which he rewards the good, and the left hand, by which he punishes the wicked. Mt. 25: "He will set the sheep on his right," etc. In both hands there is justice; but in the left hand there is not full justice, because he punishes less than what is deserved. But in the right hand there is full justice, because he rewards abundantly. Lk. 6: "A good measure," etc. Rom. 8: "I consider that the sufferings are not worthy to be compared," etc. "Your right hand," that is, the future glory, "is full of justice," because there no one is present except the just. Is. 60: "Your people shall all be just."

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) to be praised--always: it is an epithet, as in Psa 18:3. 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.

According . . . praise--that is, As Thy perfections manifested (compare Psa 8:1; Psa 20:1-7), demand praise, it shall be given, everywhere. thy right hand, &c.--Thy righteous government is displayed by Thy power.