Psalm 48:9 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.

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, Sol 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.

God’s true temple is the body of Christ, and in that body lies the purification of all our sins. Truly, that flesh is God’s temple, and in it there is no contagion of sin. On the contrary, it was itself the sacrifice that takes away the sin of all the world. That flesh is indeed God’s temple, and in it shone God’s image. In it there dwelled the fullness of divinity in a bodily manner, for Christ is himself that fullness.… In that temple, the psalmist tells us, “we have received your mercy.” … Just as Christ is redemption, so too he is mercy. No greater mercy can there be than that he should offer himself as a victim for our crimes. He sacrificed himself to wash the world clean in his blood, for in no other way could our sin be abolished.

For when he had said, "We have received Your mercy in the midst of Your people," he signified that there is a people not receiving the mercy of God, in the midst of whom some do receive the mercy of God: and then lest it should occur to men that there are so few, as to be nearly none, how did He console them in the words following? "According to Your Name, O God, so is Your praise unto the ends of the earth" [Psalm 48:9]. What is this? ...That is, as You are known through all the earth, so You are also praised through all the earth, nor are there wanting who now praise You through all the earth. But they praise You who live well. For, "According to Your Name, O God, so is Your praise," not in a part, but "unto the ends of the earth." "Your right hand is full of righteousness." That is, many are they also who shall stand at Your right hand. Not only shall they be many who shall stand at Your left hand, but there also shall be a full heap set at Your right hand.

"We have received." Above, the Psalmist set forth the great things of the city; here, however, he sets forth the thanksgiving. And concerning this he does two things. First, the thanksgiving is set forth. Second, people are invited to consider still further the great things of this city, at "Go around." As it is said elsewhere, "All the ways of the Lord are mercy and truth." Hence the thanksgiving pertains first to the effects of divine mercy. Second, it pertains to the effects of justice, at "Your right hand is full of justice." Concerning the first, he does two things. First, he proposes the perfection of divine mercy. Second, the effect of this perfection, at "According to your name." According to the surface of the letter, this is read from the perspective not of the Jews, but of those who marvel and say, "As we have heard," etc. "We have received, O God, your mercy." This likewise can be read from the perspective of the Jews. But he says, "We have received," etc. The mercy of the Lord is understood in three ways: namely, as the effect of grace, which effect is conferred in the sacraments of Christ. Tit. 3: "According to his own mercy he saved us through the washing of regeneration," etc. And in the Church, all commonly receive mercy; but the good, together with the sacraments, receive mercy, that is, grace and the effect of the sacrament; the wicked, however, receive only the sacrament. The good therefore say: "We have received your mercy," that is, your grace, "in the midst of your temple." In the temple, sinners are at the edges; in the midst of the temple are the virtuous and just. In another way, mercy is Christ himself, who was given to us out of God's mercy: Ps. 101: "For the time to have mercy on it has come." And so this can be explained of a twofold temple and a twofold reception: namely, bodily -- and so these words belong to the just Simeon. O God, we have received your mercy, namely Christ, in our arms, in the midst of your temple, namely the material temple. Also of the reception of faith; and the sense is: O God, we have received Christ, mercifully given, through faith. Jas. 1: "In meekness receive the implanted word." "In the midst of the temple," that is, in the consensus of the Church; because those who do not receive the common teaching of the Church do not receive this mercy. Sir. 15: "In the midst of the Church he opened his mouth."

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.

thought of--literally, "compared," or considered, in respect of former dealings. in the . . . temple--in acts of solemn worship (compare Ch2 20:28).

(Heb.: 48:10-12) Now follows grateful praise to God, who hears prayer and executes justice, to the joy of His city and of His people. By דּמּינוּ the poet refers back to the service held in the temple before the army set out, as narrated in 2 Chr. 20, to the prayers offered in the time of their impending danger, and to the remembrance of the favour hitherto shown towards Jerusalem, from which source they drew the comfort of hope for the present time. דּמּה, to compare, to hold one thing over against another, in this instance by causing the history of the past to pass before one's mind. To God's mighty deeds of old is now added a new one. The Name of God, i.e., the sum of His self-attestations hitherto, was the subject of the דמינו in the temple, and more particularly of the Korahitic songs (Ch2 20:19); and this name has gloriously verified itself by a new deed of righteousness. His fame extends even to the ends of the earth (Ch2 20:29). He has proved Himself to be One whose right hand is full of righteousness, and who practises righteousness or justice where it is necessary. Let, then, the Holy City, let the country cities of Judah (Isa 40:9, cf. Psa 16:2) rejoice. The whole inheritance of Israel was threatened. Now it is most gloriously delivered.