Commentari biblici

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.

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.

Beautiful for situation - The word rendered "situation" - נוף nôph - means properly "elevation, height," (Ges. Lexicon); and the idea here is, that the mountain referred to is "beautiful for elevation;" that is, it rises gracefully. The allusion here is to Jerusalem as it would appear to one approaching it, and especially as it appeared to the "kings" Psalm 48:4 who came to invest it, and who were so impressed with its marvelous beauty and strength, that they were afraid to attack it, and turned away Psalm 48:5.

The joy of the whole earth - Either the whole "land" of Palestine, or the whole world. Most probably the former is the meaning; and the idea is that, as a place of beauty and strength, and as a place where the worship of God was celebrated, and where the people of the land were accustomed to assemble, it was a source of national joy.

Is Mount Zion - The term used here would seem to denote the whole city, Jerusalem, as it often does. Mount Zion was the most conspicuous object in the city, the residence of the king, and for a long time, until the temple was built, the place where the ark reposed, and where the worship of God was celebrated, and hence, the term came to be used to denote the whole city.

On the sides of the north - That is, probably, the houses, the palaces, on the north sides of the Mount Zion. These were eminently beautiful; they struck one in approaching the city from that quarter, as impressive and grand. The natural and usual approach to the city was from the north, or the northwest. On the west was the valley of Gihon, on the south the valley of Hinnom; and on the east the valley of Jehoshaphat and of the brook Kidron; and it was only as the city was approached from the north that there would be a complete view of it; or, that was the only quarter from which it could be assailed. The "kings," therefore Psalm 48:8, may be supposed to have approached it from that quarter; and thus approaching it, they would have a clear and impressive view of its beauty, and of the sources of its strength - of the walls, towers, and bulwarks which defended it, and of the magnificence of the buildings on Mount Zion. Dr. Thomson (Land and the Book, vol. ii., p. 476), says of the situation of Mount Zion, "What is there or was there about Zion to justify the high eulogium of David: "Beautiful for situation, the joy of the whole earth, is Mount Zion, on the sides of the north, the city of the great King?" The situation is indeed eminently adapted to be the platform of a magnificent citadel.

Rising high above the deep valley of Gihon and Hinnom on the west and south, and the scarcely less deep one of the Cheesemongers on the east, it could only be assailed from the northwest; and then "on the sides of the north" it was magnificently beautiful, and fortified by walls, towers, and bulwarks, the wonder and terror of the nations: "For the kings were assembled; they passed by together. They saw it, and so they marveled; they were troubled, and hasted away." At the thought of it the royal psalmist again bursts forth in triumph: "Walk about Zion, and go round about her; tell the towers thereof; mark ye well her bulwarks; consider her palaces, that ye may tell it to the generation following." Alas! her towers have long since fallen to the ground, her bulwarks have been overthrown, her palaces have crumbled to dust, and we who now walk about Zion can tell no other story than this to the generation following." It was actually on the northern side of Mount Zion that most of the edifices of the city were erected. (Reland, Pales., p. 847.)

The city of the great King - That is, of God; the place where he has taken up his abode. Compare the notes at Psalm 46:4.

God is known in her palaces - The word rendered "palaces" here means properly a fortress, castle, or palace, so called from its height, from a verb, ארם 'âram, meaning to elevate, to lift up. It may be applied to any fortified place, and would be particularly applicable to a royal residence, as a castle or stronghold. The word "known" here means that it was well understood, or that the point had been fully tested and determined that God had chosen those abodes as his special residence - as the place where he might be found.

For a refuge - See the notes at Psalm 46:1. That is, there was safety or security in the God who had chosen Jerusalem as his special abode.

For, lo, the kings were assembled - There is evidently allusion here to some fact that had occurred; some gathering together of kings and their armies, with a view to besiege or attack Jerusalem. The kings referred to, if the allusion here is, as is supposed, to the time of Jehoshaphat, were the kings of Ammon and of Moab, and of Mount Seir, and perhaps others, not particularly mentioned, who came up against Jehoshaphat, 2 Chronicles 20:1, 2 Chronicles 20:10.

They passed by together - That is, they were smitten with consternation; they were so impressed with the beauty, the majesty, the strength of the city, that they passed along without venturing to attack it. Or, perhaps, the meaning may be, that they were discomfited and overthrown as suddenly "as if" the mere sight of the city had filled their minds with dread, and had made them desist from their intended assault. Compare 2 Chronicles 20:22-25.

They saw it - That is, they looked on it; they contemplated it; they were struck with its beauty and strength, and fled.

And so they marveled - It surpassed their expectations of its strength, and they saw with wonder that any attempt to conquer it was hopeless.

They were troubled - They were filled with anxiety and confusion. They even began to have apprehensions about their own safety. They saw that their preparations had been made in vain, and that all hopes of success must be abandoned.

And hasted away - They fled in confusion. The idea in the whole verse is that of a "panic," leading to a disorderly flight. This "may" have occurred in the time of Jehoshaphat, 2 Chronicles 20, when the kings of Moab, Edom, and others, came up to attack Jerusalem, though the immediate cause of their overthrow was a conflict among themselves 2 Chronicles 20:22-25. It may have been, however, that they approached the city, and were dismayed by its strength, so that they turned away before the internal conflict occurred which ended in their ruin. But it is not "necessary" to adjust these accounts one to another, or even to suppose that this was the event referred to in the psalm, though the general ideas in it accord well with all which occurred on that occasion.

Fear took hold upon them there - Trembling seized them; they were filled with sudden consternation. That is, as soon as they saw the city, or had a distinct view of it, they became alarmed.

And pain - Distress; anguish. The distress arising from disappointed hopes, and perhaps from the apprehension of their own safety. They were filled with dismay.

As of a woman in travail - This comparison is often used in the Scriptures to denote the severest kind of pain. Compare Jeremiah 4:31; Jeremiah 6:24; Jeremiah 13:21; Jeremiah 22:23; Jeremiah 30:6; Jeremiah 49:24; Micah 4:9-10; Isaiah 53:11.

Thou breakest the ships of Tarshish - On the ships of Tarshish, see the notes on Isaiah 2:16. The allusion to these ships here may have been to illustrate the power of God; the ease with which he destroys that which man has made. The ships so strong - the ships made to navigate distant seas, and to encounter waves and storms - are broken to pieces with infinite ease when God causes the wind to sweep over the ocean. With so much ease God overthrows the most mighty armies, and scatters them. His power in the one case is strikingly illustrated by the other. It is not necessary, therefore, to suppose that there was any actual occurrence of this kind particularly in the eye of the psalmist; but it is an interesting fact that such a disaster did befall the navy of Jehoshaphat himself, 1 Kings 22:48 : "Jehoshaphat made "ships of Tarshish" to go to Ophir for gold; but they went not: "for the ships were broken" at Ezion-geber." Compare 2 Chronicles 20:36-37. This coincidence would seem to render it not improbable that the discomfiture of the enemies of Jehoshaphat was particularly referred to in this psalm, and that the overthrow of his enemies when Jerusalem was threatened called to remembrance an important event in his own history, when the power of God was illustrated in a manner not less unexpected and remarkable. If this was the allusion, may not the reference to the "breaking of the ships of Tarshish" have been designed to show to Jehoshaphat, and to the dwellers in Zion, that they should not be proud and self-confident, by reminding them of the ease with which God had scattered and broken their own mighty navy, and by showing them that what he had done to their enemies he could do to them also, notwithstanding the strength of their city, and that their "real" defense was not in walls and bulwarks reared by human hand, anymore than it could be in the natural strength of their position only, but in God.