Psalm 48:7 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.

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, Sa1 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 Co1 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.

[Daniel 10:6] "And his body was like chrysolite." For "chrysolite," one of the twelve gems inserted in the oracular breastplate of the high priest, the Hebrew has trs'ys (tharsis) , a word which Theodotion and Symmachus simply left unchanged in transcription; but the Septuagint called it "the sea," according to the usage in the Psalms: "With a violent gale Thou dashest the ships of Tharsis in pieces," i.e., "the ships of the sea" (Psalm 48:7). Jonah, also, was desirous of fleeing, not to Tarsus, the Cilician city (as most people suppose, substituting one letter for another), nor to some region in India (as Josephus imagines), but simply out to the high seas in general (Jonah 1:3).

"As we have heard, so have we seen" [Psalm 48:7]. Blessed Church! At one time you have heard, at another time you have seen. She heard in promises, sees in performance: heard in Prophecy, sees in the Gospel. For all things which are now fulfilled were before prophesied. Lift up your eyes then, and stretch them over the world; see now His "inheritance even to the uttermost parts of the earth:" see now is fulfilled what was said, "All kings shall fall down before Him: all nations shall serve Him:" see fulfilled what was said, "Be exalted, O God, above the heavens, and Your glory above all the earth." See Him whose feet and hands were pierced with nails, whose bones hanging on the tree were counted, upon whose vesture lots were cast: [Matthew 27:35] see reigning whom they saw hanging; see sitting in Heaven [Matthew 26:64] whom they despised walking on earth: see thus fulfilled, "All the ends of the earth shall remember, and turn to the Lord, and all the kindreds of the nations shall worship before Him." Seeing all this, exclaim with joy, "As we have heard, so have we seen." Justly the Church herself is so called out of the Gentiles....They to whom the Prophets were not sent, first heard and understood the Prophets: they who first heard not, afterwards hearing marvelled. They remained behind to whom they were sent, carrying the books, understanding not the truth: having the tables of the Testament, and not holding the inheritance. But we,..."As we have heard, so have we seen." And where do you hear? Where do you see? "In the city of the Lord of Hosts, in the city of our God. God has founded it for ever." Let not heretics insult, divided into parties, let them not exalt themselves who say, "Lo, here is Christ, or lo, there." [Matthew 24:23] Whoso says, "Lo, here is Christ, or lo, there," invites to parties. Unity God promised. The kings are gathered together in one, not dissipated through schisms. But haply that city which has held the world, shall sometime be overthrown? Far be the thought! "God has founded it for ever." If then God has founded it for ever, why do you fear lest the firmament should fall?

"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.

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.