Psalm 48:13 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.

The psalmist exhorts the people, “Behold this city.” … Understand something from … its structure, its beauty, its fame, so as to learn from this God’s power, how he made the lost city more mighty, and recount to your progeny God’s power and the enduring course of his providence; his care of us, his leadership and shepherding last forever. Stories of this to those who come after will, in fact, prove an occasion for great advance in wisdom, a basis for more precise knowledge of God and a study of virtue.

Tell what? "For this is God, even our God" [Psalm 48:13]. The earth was seen, the earth's Creator was not seen; the flesh was held, God in the flesh was not acknowledged. For the flesh was held by those from whom had been taken the same flesh, for of the seed of Abraham was the Virgin Mary. At the flesh they stayed, the Divinity they did not understand. O Apostles, O mighty city, preach thou on the towers, and say, "This is God, even our God." So, even so as He was despised, as He lay a stone before the feet of the stumbling, that He might humble the hearts of the confessing; even so, "This is God, even our God." Certainly He was seen, as was said, "Afterward did He show Himself upon earth, and conversed with men." [Baruch 3:37] "This is God, even our God." He is also Man, and who is there will know Him? "This is God, even our God." But haply for a time as the false gods. For because they can be called gods, but cannot be so, for a time they are even called so. For what says the Prophet, or what warns He to be said to them? This shall you say to them, "The gods that have not made the heavens and the earth, even they shall perish from the earth, and from those that are under the heavens." [Jeremiah 10:11] He is not such a god: for our God is above all gods. Above all what gods? "For all the gods of the nations are idols, but the Lord made the heavens." The same then is our God. "This is God, even our God." For how long? "For ever and ever: He shall rule us for ever." If He is our God, He is also our King. He protects us, being our God, lest we die; He rules us, being our King, lest we fall. But by ruling us He does not break us; for whom He rules not, He breaks. "You shall rule them," says He, "with a rod of iron, and dash them in pieces like a potter's vessel." But there are whom He rules not; these He spares not, as a potter's vessel dashing them in pieces. By Him then let us wish to be ruled and delivered, "for He is our God for ever and ever, and He shall rule us for ever."

Each generation has to pass on to the next what we have received from the former so that the saving message may pass to all generations, and all people know that he is our God and Lord, good shepherd, everlasting. Since he said, “take its buildings one by one,” and entrusted to them the task of shepherding, of necessity he taught that there is one good shepherd, who laid down his life for the sheep, shepherding forever, and shepherding not only the sheep but also those called pastors of the sheep.

As to the second, he says, "Set your hearts upon its strength." Jerome has, "Set your heart upon its ramparts." And this is the power of the Holy Spirit, who protects this city: Lk. 24: "Stay in the city until you are clothed with power." This power is love: Song 8: "Love is strong as death." As to the third, he says, "And distribute its houses." Jerome has, "Separate its houses, distinguish its palaces." Distinguish, namely by right judgment. For there are some who, on account of a few bad people, wish to condemn the whole Church. He says, therefore, "Distribute," that is, you ought not to condemn the good on account of the wicked: Gen. 18: "Far be it from you, Lord, to destroy the just with the wicked." Or, "Distribute its houses," namely by assigning different churches to different ministers, so that there may be no confusion in the Church -- just as Paul was the apostle of the Gentiles, and Peter was the minister of the circumcision, that is, the apostle of the Jews. Another reading has "its steps," that is, its different orders: some subdeacons, some deacons, and some priests: Eph. 4: "And he himself gave some as apostles," etc. The purpose of this consideration is the praise of God. And first he sets forth to whom the praise of God should be announced. Second, why it should be announced. He says, therefore, "That you may recount," namely what you have heard: Is. 21: "What I have heard from the Lord of hosts, the God of Israel, I have announced to you." Because what one person has received, he ought to share with another: "In another generation," namely to sinners. Or "another," that is, the future generation.

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.