Psalm 48:6 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.

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. . Psalms 48:8 psa 48:8 psa 48:8 psa 48:8As 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.

"With a strong wind You shall break the ships of Tarshish" [Psalm 48:6]. Briefly understood, this is, You shall overthrow the pride of the nations. But where in this history is mentioned the overthrowing of the pride of the nations? Because of "the ships of Tarshish." Learned men have enquired for Tarshish a city, that is, what city was signified by this name: and to some it has seemed that Cilicia is called Tarshish, because its metropolis is called Tarsus. Of which city was the Apostle Paul, being born in Tarsus of Cilicia. [Acts 21:39] But some have understood by it Carthage, being haply sometimes so named, or in some language so signified. For in the Prophet Isaiah it is thus found: "Howl, you ships of Carthage." But in Ezekiel by some interpreters the word is translated Carthage, by some Tarshish: and from this diversity it can be understood that the same which was called Carthage, is called Tharsus. But it is manifest, that in the beginning of its reign Carthage flourished with ships, and so flourished, that among other nations they excelled in trafficking and navigation. For when Dido, flying from her brother, escaped to the parts of Africa, where she built Carthage, the ships which had been prepared for commerce in his country she had taken with her for her flight, the princes of the country consenting to it; and the same ships also when Carthage was built failed not in traffic. And hence that city became too proud, so that justly by its ships may be understood the pride of the nations, presuming on things uncertain, as on the breath of the winds. Now let none presume on full sails, and on the seeming fair state of this life, as of the sea. Be our foundation in Sion: there ought we to be established, not to be "carried about with every wind of doctrine." [Ephesians 4:14] Whoso then by the uncertain things of this life had been puffed up, let them be overthrown, and be all the pride of the nations subjected to Christ, who shall "with a strong wind break all the ships of Tarshish:" not of any city, but of "Tarshish." How "with a strong wind"? With very strong fear. For so all pride feared Him that shall judge, as on Him humble to believe, lest Him exalted it should fear.

"They themselves seeing." Here he describes their integrity, and there are seven elements. The first is vision, that is, the knowledge of faith; hence he says, "They themselves seeing," that is, knowing through faith the miracles that Christ and the apostles were performing. Is. 62: "The nations shall see your just one, and all kings your illustrious one." The second is admiration at the things seen, because they are above human sense and reason. Is. 60: "You shall see and overflow and wonder, and your heart shall be expanded." Ps. 138: "Your works are wonderful." The third is distress for their sins. On account of the second, "They marveled." On account of the third, "They were troubled." Ps. 59: "You have shaken the earth and troubled it." The fourth is being moved to action. Sometimes one is troubled about sin and falls into despair or persists in evil; but these were moved to penance. Is. 24: "The earth shall be moved with moving." The fifth is that this movement should be accompanied by the fear of God, so that one does not attribute to oneself that one is moved to good, but to God. And he says, "Trembling seized them." Ps. 2: "Serve the Lord with fear." This pain and trembling is fruitful; hence he says, "There were pains as of a woman in labor," pains that are turned into joy on account of the hope of offspring and fruit. Is. 26: "From your fear, O Lord, we have conceived and brought forth the spirit of salvation." And this is the sixth. The seventh is: "With a vehement wind you will shatter the ships of Tarshish," that is, the sea universally, and so you will shatter the ships of the sea. Or it should be said that there is a province called Cilicia, and Tarshish is its capital, where Paul was born, and from that city the whole region is named Tarshish, and there are many ships there. Or, just as in the Mediterranean Sea the first navigators built Carthage, and these, fighting together with the Tyrians, prevailed -- and therefore Tarshish is used to designate the whole sea of the world. By ships, which go out for commerce, cupidity is signified, that is, the abundance of worldly goods. And just as ships toss on the sea, so the rich toss about in worldly affairs. But when a person is converted to penance, then the ships, that is, the desires of this world, will be shattered. But "with a vehement wind," namely the Holy Spirit. Obad. 1: "Near is the day of the Lord upon all nations." Is. 23: "Wail, you ships of the sea." But according to Cassiodorus, through this the entire time of the incarnation of Christ is designated. "God will be known in its houses when he receives it," that is, human nature in the unity of a person. Is. 52: "Therefore my people shall know my name." And why? "For behold, the kings of the earth gathered together; they came together as one." Kings, namely the leaders of the Jews and the Scribes of the people, were gathered by Herod inquiring of them where Christ was to be born. And they came together in one conclusion, namely that he was born in Bethlehem. And seeing thus, as the prophets had said, they marveled; they were moved, because Herod was troubled, and all Jerusalem with him, Mt. 2; and they were moved, some to faith. And so great was the terror that the body trembled: "Trembling seized them." And there were "pains as of a woman in labor," on account of the slaughter of the infants killed by Herod. "And with a vehement wind," because in his fury, he sent men to kill all the boys from two years old and under. And in his fury he had all the ships of Tarshish burned, that is, in Tarsus of Cilicia, which he believed had carried the Magi, returning by another route, back to their homeland. Therefore he says, "With a vehement wind."

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.