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Matthew Henry's Complete Commentary

Matthew Henry · 1714

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Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

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Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.

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Barnes' Notes on the Bible

Albert Barnes · 1834

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Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.

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Adam Clarke's Commentary and Critical Notes on the Bible

Adam Clarke · 1831

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Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.

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John Gill's Exposition of the Bible

John Gill · 1763

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John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.

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Keil & Delitzsch Commentary on the Old Testament

Carl F. Keil, Franz Delitzsch · 1866

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구약 학술 표준 — 히브리어·문헌비평·고대근동 배경

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Cambridge Bible for Schools and Colleges

Cambridge (다저자) · 1900

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준전권 준학술 (권별 저자·연도 확인)

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Word Pictures in the New Testament

A.T. Robertson · 1933

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The Expositor's Greek Testament

ed. W. Robertson Nicoll (다저자) · 1910

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헬라어 신약 학술 (권별 저자 PD 확인 필요)

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Meyer's Critical and Exegetical Commentary on the New Testament

Heinrich A.W. Meyer · 1880

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신약 학술 정밀주해 (독일 — K&D 대응)

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MacLaren's Expositions of Holy Scripture

Alexander Maclaren · 1910

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설교형 강해 명저 (전권, 절별 가공 필요)

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Hodge's Commentary on the New Testament

Charles Hodge · 1860

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프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)

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Psalms Kabanata 48 서론

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Matthew Henry's Complete Commentary

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This psalm, as the two former, is a triumphant song; some think it was penned on occasion of Jehoshaphat's victory (2Ch 20:1-30), 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," Ga 4:26. Jerusalem is here praised, I. For its relation to God, Ps 48:1,2. II. For God's care of it, Ps 48:3. III. For the terror it strikes upon its enemies, Ps 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, Ps 48:3. 2. Of the gracious discoveries he makes of himself in and for that holy city, Ps 48:9,10. 3. Of the effectual provision which is made for its safety, Ps 48:11-13. 4. Of the assurance we have of the perpetuity of God's covenant with the children of Zion, Ps 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.

Barnes' Notes on the Bible

Psalm 48 Introduction

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The title of the psalm is, "A song and psalm for the sons of Korah." The "two" appellations, "song" and "psalm," would seem to imply that it was intended to "combine" what was implied in both these words; that is, that it embraced what was usually understood by the word "psalm," and that it was intended also specifically to be "sung." Compare the notes at the titles to Psalm 3:1-8 (notes); 18 (notes); 30 (notes): In Psalm 30:1-12 the two are combined as they are here. On the phrase "For the sons of Korah," see the notes at the title to Psalm 42:1-11.

The "occasion" on which the psalm was composed cannot be ascertained. Prof. Alexander and some others suppose that it was composed on the same occasion, or with reference to the same event, as the previous psalm - the overthrow of the enemies of Judah, under Jehoshaphat, 2 Chronicles 20. Others, as DeWette, suppose that it was on occasion of the overthrow of the army of Sennacherib, 2 Kings 19:35. The circumstances of the case best agree with the former of these suppositions, though it is not possible to ascertain this with absolute precision.

The contents of the psalm are as follows:

I. An ascription of praise to God, especially as dwelling in a city which was for its beauty and strength an appropriate dwelling-place of such a God, Psalm 48:1-3. The psalmist "begins" with a statement that God is worthy to be praised, Psalm 48:1; he then, in the same verse, refers to the abode of God, the city where he dwelt, as a holy mountain; he describes the beauty of that city Psalm 48:2; and he then adverts to the fact that God is "known in her palaces," or that he dwells in that city as its protector. Its beauty, and its security in having God as a dweller there, are the first things to which the attention is directed.

II. A reference to the danger of the city on the occasion referred to, and the fact and the manner of its deliverance, Psalm 48:4-7. The psalmist represents the "kings" as assembling with a view to take it, but as being awe-struck with its appearance and as hastening away in consternation, - driven away as the ships of Tarshish are broken with an east wind.

III. The psalmist sees in these events a confirmation of what had been before affirmed of Jerusalem, that it would stand forever, or that God would be its protector, Psalm 48:8-10. There were on this subject ancient records, the truth of which the present event confirmed Psalm 48:8, and the psalmist says Psalm 48:9 that those records were now called to remembrance, and Psalm 48:10 that the effect would be that the name of God would be made known to the ends of the earth.

IV. A call on Jerusalem to rejoice, and a call on all persons to walk around and see the matchless beauty and strength of the city thus favored by God, Psalm 48:11-14. Its towers, its bulwarks, its palaces, were all such as to show its strength; the certainty of its permanence was such that one generation should proclaim it to another. God's interposition had been such as to furnish proof that he would be their God forever and ever, and that even unto death he would be the guide of those that trusted Him.

Adam Clarke's Commentary and Critical Notes on the Bible

Psalm 48 Introduction

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The ornaments and the privileges of the Church, Psalm 48:1-8. The duty of God's people, Psalm 48:9-14.

The title: A Song and Psalm for the sons of Korah. To which the Vulgate, Septuagint, Aethiopic, and Arabic add, for the second day of the week; for which I believe it would be difficult to find a meaning. It is evidently of the same complexion with the two preceding, and refers to the Jews returned from captivity; and perhaps was sung at the dedication of the second temple, in order to return thanks to the Lord for the restoration of their political state, and the reestablishment of their worship.

John Gill's Exposition of the Bible

Psalm 48 Introduction

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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, Ephesians 5:19; It was occasioned, as some think, by David's spoiling the Philistines, 2 Samuel 5:17; or, as others, by the deliverance of the people from the Moabites and Ammonites in the times of Jehoshaphat, 2 Chronicles 20:27; or, as others, by the deliverance of the inhabitants of Jerusalem from Sennacherib in the times of Hezekiah, 2 Kings 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.

Ellicott's Commentary for English Readers

Psalm 48 Introduction

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XLVIII.

Jerusalem has been in great peril from some coalition either of neighbouring monarchs or of the tributary princes of one of the great world-powers, and has been delivered through some unexplained sudden panic. With this event the poet of this psalm is contemporary. So much is clear from Psalm 48:4-8 (see Notes); but on what precise event we are to fix is not so clear. There are resemblances to the deliverance of Jehoshaphat (2Chronicles 20:25), resemblances to the fate of Sennacherib’s host (2 Kings 19), resemblances to other signal changes of fortune in later times of Israel’s history.

But if we can enter into the spirit of blended piety and patriotism which makes the poem so expressive of the whole better feeling of the best times of the nation, the recovery of the precise date of its production is immaterial.

The rhythm is remarkable. In no poem is the rapid lyric movement more striking.

Title. See Psalms 41

Cambridge Bible for Schools and Colleges

Psalm 48 Introduction

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In the crisis of her uttermost peril Jehovah has proved Himself the protector of Zion (Psalm 48:1-8): and the citizens of the rescued city are bidden to deepen their sense of His mercy by reflecting on the marvellousness of the deliverance vouchsafed to them (Psalm 48:9-14). The Ps. is the companion and counterpart to Psalms 46. There the Presence of God in the midst of Zion as the guarantee of her safety, here the safety of Zion which is the result of that Presence, is the leading idea. Reasons have already been given for believing that the Psalm celebrates the escape of Jerusalem from Sennacherib’s threatened vengeance. It is the work of an eyewitness of the deliverance: it appeals to those who knew from what imminent peril they had been saved. The parallels with Isaiah’s prophecies of the time, especially with ch. 33, written partly before (Psalm 48:1-12), partly after (Psalm 48:13-14) the destruction of Sennacherib’s host, should be carefully studied.

This Ps. is appointed as a proper Ps. for Whitsunday. Zion is the type of the Christian Church, and the Ps. which celebrates the glory of Zion and her safety under the care of her Divine protector is an appropriate Psalm for the festival which is the birthday of the Church.

Title. A Song; a Psalm of the Sons of Korah (R.V.). A Song is the general term: a Psalm further defines it as intended for instrumental accompaniment. See Introd. p. xix f. The LXX adds, “for the second day of the week,” and we know from the Mishnah that the Psalm was recited on that day by the Levites in the Temple Services. See Introd. p. xxvii.

Psalms Kabanata 48 1

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Ps 48:1-14.

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Ps 48:1-14.

This is a spirited Psalm and song (compare

Ps 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.

1. to be praised--always: it is an epithet, as in

Ps 18:3.

mountain of his holiness--His Church (compare

Isa 2:2, 3; 25:6, 7, 10);

the sanctuary was erected first on Mount Zion, then (as the temple) on Moriah; hence the figure.

Barnes' Notes on the Bible

Psalm 48:1

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Great is the Lord - That is, he is high and exalted; he is a Being of great power and glory. He is not weak and feeble, like the idols worshipped by other nations. He is able to defend his people; he has shown his great power in overthrowing the mighty forces that were gathered together against the city where he dwells.

And greatly to be praised - Worthy to be praised. In his own nature, he is worthy of adoration; in interposing to save the city from its foes, he has shown that he is worthy of exalted praise.

In the city of our God - Jerusalem. In the city which he has chosen for his abode, and where his worship is celebrated. See the notes at Psalm 46:4. This praise was especially appropriate there:

(a) because it was a place set apart for his worship;

(b) because he had now interposed to save it from threatened ruin.

In the mountain of his holiness - His holy mountain; either Mount Zion, if the psalm was composed before the building of the temple - or more probably here Mount Moriah, on which the temple was reared. The names Zion, and Mount Zion, however, were sometimes given to the entire city. Compare the notes at Isaiah 2:2-3.