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英文原文
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.
1-7
The Beauty and Strength of Zion
锡安的荣美与力量
可拉后裔的诗歌交与伶长。
¹ 耶和华本为大，在我们神的城中，在他的圣山上，该受大赞美。
² 锡安山，大君王的城，在北面居高华美，为全地所喜悦。
³ 神在其宫中自显为避难所。
⁴ 看哪，众王会合，一同经过。
⁵ 他们见了这城，就惊奇丧胆，急忙逃跑。
⁶ 他们在那里被战兢抓住，像产难的妇人一样。
⁷ 神啊，你用东风打破他施的船只。
诗人的目的是要赞美耶路撒冷，宣扬那城的宏伟；但他先从赞美神的伟大开始（诗48:1），又以赞美神的良善作结（诗48:14）。因为无论我们赞美什么主题，神都应当是赞美的始末（阿拉法与俄梅戛）。凡为教会所说的尊崇之语，都当归荣耀于教会的神。
论到耶路撒冷的尊荣，这里说：
一、天上的王承认这城。这是「我们神的城」（诗48:1），是他从以色列一切城邑中所拣选、要将自己的名留在那里的。论到锡安，神所说的话比地上任何地方都更亲切。「这是我永远安息之所；我要住在这里，因为是我所愿意的」（诗132:13-14）。这是「大君王的城」（诗48:2），那位统管全地的王乐意以特殊的方式在那里显明自己的同在。我们的救主引用此话证明，指着耶路撒冷起誓，就是僭妄地指着神起誓（太5:35），「因为它是大君王的城」，王已拣选它作为他恩典的特殊居所，正如天堂是他荣耀的居所。1. 这城因认识神而得光照。「在犹大，神为人所认识；他的名在以法莲为大」，但尤其在耶路撒冷——祭司的总部，祭司的嘴唇当存记这知识。在耶路撒冷，「神为大」（诗48:1），他在别处被轻看、被漠视之处，在此却被尊为大。那国、那城、那家、那心中，神为大——他在其上居首位、他在其中为一切，便是有福的。在那里「神为人所认识」（诗48:3），他被人认识之处必显为大；除了不认识神的人之外，无人藐视神。2. 这城专归于神的尊荣。因此被称为「他的圣山」，因为「归耶和华为圣」铭刻其上及其中一切器皿（亚14:20）。这是基督教会的特权——它是「圣洁的国度，属神的子民」；作为其预表的耶路撒冷被称为「圣城」，尽管它本为败坏（太27:53），直到那真正圣者被设立之后，此称便永不再属它。3. 这是为着神庄严的事奉与敬拜而设立之地；在那里他大受赞美，「大可赞美」（诗48:1）。注意：神向人越发清楚地显明他自己和他的伟大，就越发期望我们在赞美上丰盛。从全国各地带祭物到耶路撒冷的人有理由感恩，因神不仅容许他们如此就近他，更应许悦纳他们、赐福与他们，并看自己被他们的事奉所赞美尊崇。耶路撒冷在此预表福音教会；因为神在这地上所得的赞美微薄之祭，皆出自地上的教会，所以教会就是他在人间的帐幕。4. 这城被置于他特殊的保护之下（诗48:3）：他「为人所认识作为避难所」；即他已显明自己是这样的避难所，敬拜他的人也在那里如此投靠他。认识他的人必「倚靠他，寻求他」（诗9:10）。神不仅在那城的街市上，甚至在耶路撒冷的宫殿里也被人认识为避难所；那些显贵也归向神、与他相交。当宗教在宫廷中掌权时，宗教便有望在城中兴旺。5. 因这一切缘故，耶路撒冷，尤其是建有圣殿的锡安山，普受爱慕与景仰——「居高华美，为全地所喜悦」（诗48:2）。既为无穷智慧所拣选作为圣所之地，其地势必在各方面皆合宜；而使它华美的，正是它为圣山，因为圣洁之中自有华美。这地因罪满目疮痍，所以那被圣洁所妆饰的一隅，理当被称为「全地所喜悦的」，即全地都有理由为之喜乐——因神确实在地上与人同住。锡安山位于耶路撒冷北面，为城遮挡从那方吹来的寒冷凛冽之风；若北风带来晴朗天气，人便因此被指引向锡安仰望。
二、地上的君王都惧怕这城。神在他们的宫殿里被人认识为避难所，他们刚刚经历了一件事，且极为不凡。无论那是什么，1. 他们曾大有理由惧怕仇敌；因为「众王会合」（诗48:4）。四围的君王结盟攻打耶路撒冷，他们的首领与角、他们的谋略与兵力联合，要将其毁灭；他们带着全军集结，前进、一同行军，深信自己很快便能攻下这座本应为全地所喜、却为全地所妒的城。2. 神使他们的仇敌惧怕他们。单是看见耶路撒冷，便使他们惊惶，遏制了他们的狂怒，正如雅各的帐棚使巴兰不愿咒诅以色列（民24:2）：「他们见了这城就惊奇丧胆，急忙逃跑」（诗48:5）。不是「我来，我见，我征服」；相反，是「我来，我见，我被击败」。并非耶路撒冷有什么特别可怕可看的；而是看见它便使他们想起所听过关于神在这城特殊同在及它所受神圣保护的话，神便借此在他们心中烙下惊恐，使他们仓皇退去。他们虽是君王，虽结为联盟、人数众多，却自知不是全能者的对手，所以「战兢抓住他们，疼痛抓住他们」（诗48:6）。注意：神能挫败教会最顽强的仇敌，迅速使安逸者陷入痛苦。他们看见耶路撒冷所受的惊吓，在此比作妇人生产的剧痛，又尖锐又难当，有时骤然临到（帖前5:3），无可逃避，且是罪与咒诅的果子。他们的计谋因此受挫，好比狂风暴雨将一队船只摧毁——有的破裂，有的粉碎，全都四散（诗48:7）：「你用东风打破他施的船只」；海上之物如此暴露无遗。神的惊恐比作东风（伯27:20-21）；这些必使他们混乱，破坏他们一切筹算。「谁能晓得神忿怒的权能呢？」
英文原文
The Beauty and Strength of Zion
A song and psalm for the sons of Korah.
¹ Great is the LORD, and greatly to be praised in the city of our God, in the mountain of his holiness.
² Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King.
³ God is known in her palaces for a refuge.
⁴ For, lo, the kings were assembled, they passed by together.
⁵ They saw it, and so they marvelled; they were troubled, and hasted away.
⁶ Fear took hold upon them there, and pain, as of a woman in travail.
⁷ Thou breakest the ships of Tarshish with an east wind.
The psalmist is designing to praise Jerusalem and to set forth the grandeur of that city; but he begins with the praises of God and his greatness (Ps 48:1), and ends with the praises of God and his goodness, Ps 48:14. For, whatever is the subject of our praises, God must be both the Alpha and Omega of them. And, particularly, whatever is said to the honour of the church must redound to the honour of the church's God.
What is here said to the honour of Jerusalem is,
I. That the King of heaven owns it: it is the city of our God (Ps 48:1), which he chose out of all the cities of Israel to put his name there. Of Zion he said kinder things than ever he said of place upon earth. This is my rest for ever; here will I dwell, for I have desired it, Ps 132:13,14. It is the city of the great King (Ps 48:2), the King of all the earth, who is pleased to declare himself in a special manner present there. This our Saviour quotes to prove that to swear by Jerusalem is profanely to swear by God himself (Mt 5:35), for it is the city of the great King, who has chosen it for the special residence of his grace, as heaven is of his glory. 1. It is enlightened with the knowledge of God. In Judah God is known, and his name is great, but especially in Jerusalem, the head-quarters of the priests, whose lips were to keep this knowledge. In Jerusalem God is great (Ps 48:1) who in other places was made little of, was made nothing of. Happy the kingdom, the city, the family, the heart, in which God is great, in which he is uppermost, in which he is all. There God is known (Ps 48:3) and where he is known he will be great; none contemn God but those that are ignorant of him. 2. It is devoted to the honour of God. It is therefore called the mountain of his holiness, for holiness to the Lord is written upon it and all the furniture of it, Zec 14:20. This is the privilege of the church of Christ, that it is a holy nation, a peculiar people; Jerusalem, the type of it, is called the holy city, bad as it was (Mt 27:53), till that was set up, but never after. 3. It is the place appointed for the solemn service and worship of God; there he is greatly praised, and greatly to be praised, Ps 48:1. Note, The clearer discoveries are made to us of God and his greatness the more it is expected that we should abound in his praises. Those that from all parts of the country brought their offerings to Jerusalem had reason to be thankful that God would not only permit them thus to attend him, but promise to accept them, and meet them with a blessing, and reckon himself praised and honoured by their services. Herein Jerusalem typified the gospel church; for what little tribute of praise God has from this earth arises from that church upon earth, which is therefore his tabernacle among men. 4. It is taken under his special protection (Ps 48:3): He is known for a refuge; that is, he has approved himself such a one, and as such a one he is there applied to by his worshippers. Those that know him will trust in him, and seek to him, Ps 9:10. God was known, not only in the streets, but even in the palaces of Jerusalem, for a refuge; the great men had recourse to God and acquaintance with him. And then religion was likely to flourish in the city when it reigned in the palaces. 5. Upon all these accounts, Jerusalem, and especially Mount Zion, on which the temple was built, were universally beloved and admired—beautiful for situation, and the joy of the whole earth, Ps 48:2. The situation must needs be every way agreeable, when Infinite Wisdom chose it for the place of the sanctuary; and that which made it beautiful was that it was the mountain of holiness, for there is a beauty in holiness. This earth is, by sin, covered with deformity, and therefore justly might that spot of ground which was thus beautified with holiness he called the joy of the whole earth, that is, what the whole earth had reason to rejoice in, that God would thus in very deed dwell with man upon the earth. Mount Zion was on the north side of Jerusalem, and so was a shelter to the city from the cold and bleak winds that blew from that quarter; or, if fair weather was expected out of the north, they were thus directed to look Zion-ward for it.
II. That the kings of the earth were afraid of it. That God was known in their palaces for a refuge they had had a late instance, and a very remarkable one. Whatever it was, 1. They had had but too much occasion to fear their enemies; for the kings were assembled, Ps 48:4. The neighbouring princes were confederate against Jerusalem; their heads and horns, their policies and powers, were combined for its ruin; they were assembled with all their forces; they passed, advanced, and marched on together, not doubting but they should soon make themselves masters of that city which should have been the joy, but was the envy of the whole earth. 2. God made their enemies to fear them. The very sight of Jerusalem struck them into a consternation and gave check to their fury, as the sight of the tents of Jacob frightened Balaam from his purpose to curse Israel (Nu 24:2): They saw it and marvelled, and hasted away, Ps 48:5. Not Veni, vidi, vici—I came, I saw, I conquered; but, on the contrary, Veni vidi victus sum—I came, I saw, I was defeated. Not that there was any thing to be seen in Jerusalem that was so very formidable; but the sight of it brought to mind what they had heard concerning the special presence of God in that city and the divine protection it was under, and God impressed such terrors on their minds thereby as made them retire with precipitation. Though they were kings, though they were many in confederacy, yet they knew themselves an unequal match for Omnipotence, and therefore fear came upon them, and pain, Ps 48:6. Note, God can dispirit the stoutest of his church's enemies, and soon put those in pain that live at ease. The fright they were in upon the sight of Jerusalem is here compared to the throes of a woman in travail, which are sharp and grievous, which sometimes come suddenly (1Th 5:3), which cannot be avoided, and which are effects of sin and the curse. The defeat hereby given to their designs upon Jerusalem is compared to the dreadful work made with a fleet of ships by a violent storm, when some are split, others shattered, all dispersed (Ps 48:7): Thou breakest the ships of Tarshish with an east wind; effects at sea lie thus exposed. The terrors of God are compared to an east wind (Job 27:20,21); these shall put them into confusion, and break all their measures. Who knows the power of God's anger?
8-14
God's Care of His Church
神对他教会的看顾
⁸ 我们在万军之耶和华的城中，就是我们神的城中所看见的，正如我们所听见的。神必坚立这城，直到永远。〔细拉〕
⁹ 神啊，我们在你的殿中，想念你的慈爱。
¹⁰ 神啊，你受的赞美正与你的名相称，直到地极；你的右手满了公义。
¹¹ 愿锡安山欢喜；愿犹大的女子因你的判断快乐。
¹² 你们当周游锡安，四围旋绕；数点城楼，
¹³ 细看她的外郭，察看她的宫殿；为要传说到后代。
¹⁴ 因为这神永永远远为我们的神；他必作我们引路的，直到死时。
我们在此看见，敬虔人受教当如何善用神近来为他百姓向仇敌所行那荣耀而恩惠的作为，好叫它们为他们效力。
一、让我们对神话语的信心因此得着坚固。我们若把神所作过的与他所说的比较，就必发现我们怎样听见，现在也怎样看见（诗 48:8），而我们所见的，也使我们有义务相信我们所曾听见的。1. 「正如我们在古时的日子里、在前期的护理之中所听见所行的，如今在我们自己的日子里也看见了。」请注意：神后来为他百姓、向他自己和他们仇敌所显的作为，与他先前的作为相符，也当使我们记念它们。2. 「正如我们在应许与预言之中所听见的，如今我们在应验与成全之中也看见了。我们曾听见神是万军之耶和华，耶路撒冷是我们神的城——为他所爱、为他所特别看顾；如今我们看见了；我们看见了我们神的大能；我们看见了他的良善；我们看见了他对我们的看顾和关切——他是耶路撒冷四围的火城，又是其中的荣耀。」请注意：在神为他教会所作、所正作的大事之中，留心圣经的应验是好的；这必帮助我们更好地明白护理本身以及其中应验的圣经。
二、让我们对教会的稳固与长存的盼望因此得着勉励。「从我们所见的，与我们所曾听见的比较，在我们神的城中，我们便可断定：神必坚立这城，直到永远。」这话并未应验在耶路撒冷身上（那城早已被毁，它一切荣耀都归于尘土），却在福音教会之中得着成全。我们确知那教会必永远坚立；它建造在磐石上，阴间的门不能胜过它（太 16:18）。神自己已承担其坚立；是耶和华建立了锡安（赛 14:32）。我们所见的，与我们所曾听见的比较，可勉励我们信靠那教会建造在其上的应许。
三、让我们的心思因此充满对神的美善思想。「从我们所曾听见的、所见的、所盼望的，我们可以得着机会，每逢在你的殿中相聚之时，多多想念神的慈爱」（诗 48:9）。一切流到我们这里的怜悯活水，都当上溯到神慈爱的源头。这不是因我们有什么功劳，而是纯粹因他的怜悯，和他对百姓所怀特别的恩惠。所以我们当以喜乐之心思念它，常常思念，专心思念。还有什么题目比这更高尚、更悦人、更有益呢？我们必须常把神的慈爱放在我们眼前（诗 26:3），尤其是在他殿中事奉他之时。当我们未受干扰地享受公众典章的益处，当我们在他殿中相聚而无人使我们害怕，我们当以此为契机，思想他的慈爱。
四、让我们把神为我们所成的大事归荣耀与他，并提及这些事以尊他（诗 48:10）：「神啊，你受的赞美正与你的名相称——不仅在耶路撒冷，更是直到地极。」神借着近来对耶路撒冷奇妙的拯救，为自己得了名——就是说，他荣耀地彰显了他的智慧、权能与良善，又叫四围的列国都感觉其事；他的赞美也正如此——就是说，各方各处必有人相应地归荣耀与他。他的名传到哪里，他的赞美也要传到哪里——至少应当如此；最终也必如此——当地上四极都赞美他之时（诗 22:27；启 11:15）。有人把他的名特别解为他那荣耀的名——万军之耶和华；照那名，他的赞美也照样；因为一切受造之物，甚至直到地极，都在他命令之下。但他的百姓特别地当在他为他们所行的一切事上，承认他的公义。「公义充满你的右手」——就是说，你权能的一切作为，都符合公义的永恒法则。
五、让教会一切个别的肢体，从神为他全体教会所作的事上得着安慰（诗 48:11）：「愿锡安山欢喜——就是事奉圣所的祭司和利未人；然后愿犹大一切的女子——乡间诸城和其中的居民——快乐：愿妇女在她们的歌与舞之中，如公众喜乐场合常见的那样，以感恩庆祝神为我们所成的大拯救。」请注意：我们归赞美与神之后，便可在教会非常的拯救之中得着喜乐，因神的判断——即他护理的作为——而快乐；这一切我们都可见是在智慧之中作成的（所以称为判断），是为他教会的益处而作成的。
六、让我们殷勤观察教会之美丽、力量与安全的各样凭据和证据，并忠实地把我们的观察传给将来的人（诗 48:12-13）：你们当周游锡安。有人以为这是指胜利的仪式；让那些从事这严肃会的人绕城墙而行（如他们所作的，尼 12:31），唱诗赞美神。这样做的时候，让他们数点城楼，细看外郭。1. 借此叫他们放大神近来为他们所成那奇妙的拯救。让他们以惊奇之心观察：城楼和外郭都全然完好，无一损坏；宫殿都全然华美，无一受损；那些聚集攻打它的君王（诗 48:4）并未对城造成丝毫损伤：要把这事传说到后代——作为神看顾他圣城之奇妙实例，叫仇敌不仅不能毁坏灭尽它，连损伤或毁其外观都未能。2. 借此叫他们在另一次类似威胁的危险面前坚固自己，不至惧怕。这样：（1）这话可按字面应用于耶路撒冷和锡安的堡垒。让犹大的女子看见锡安的城楼与外郭，喜乐正与其仇敌君王们看见它们时的恐惧相等（诗 48:5）。耶路撒冷通常被视为不可攻破之处，如哀 4:12 所示：*地上的君王都不信仇敌能进耶路撒冷的城门；*若不是居民因犯罪而失掉他们的保障，他们原也无法进入。*你们当留心看她的外郭。*这暗示锡安主要的堡垒，并非他们眼所能见的感官对象，而是他们当用心去看的信心对象。诚然它既借天然形势又借人工坚固地设防；但其最可倚靠的堡垒，乃是神在其中特别的同在、他所加于其上的圣洁之美，以及他关于它所赐的应许。「请看耶路撒冷的坚固，并传给后代，使他们不作任何削弱它之事；又若它有时陷入困境，他们也不至卑鄙地视为不能坚守而把它拱手让敌。」加尔文在此注意到：当他们被吩咐把耶路撒冷的城楼、外郭、宫殿的详细情形传给后代，便暗示这一切在日子将到之时必都被毁，不再可见；否则何必保留对它们的描述和历史？当门徒赞叹圣殿的建筑之时，主对他们说：不久之后，它的一块石头也不留在石头上（太 24:1-2）。所以（2）这话必是应用于福音教会——那锡安山（来 12:22）。「请看那教会的城楼、外郭、宫殿，使你们受感并得勉励归依它、加入其中。请看它建立在基督这磐石之上，为神圣的权能所坚固，由那不打盹也不睡觉的他护卫。请看何等宝贵的典章是它的宫殿，何等宝贵的应许是它的外郭；把这事传给后代，使他们一心一意投身其事业，依附不离。」
七、让我们以神夸胜，并在他永远之慈爱的确据中夸胜（诗 48:14）。要把这事传给后代；把这条真理作为神圣的托付传给你们的后裔——那为我们如今行了大事 的神，永永远远是我们的神；他对我们的爱与看顾是恒久不变的。1. 神若作我们的神，他便是我们永远的神——不仅经过时间的各世代，更是直到永恒；因为得荣耀之圣徒永远的福分，就是神亲自与他们同在，作他们的神（启 21:3）。2. 他若作我们的神，他必作我们引路的——我们忠心而恒久的引路人，向我们指明我们的路，并引领我们行在其中；他必如此，直到死时——死是我们道路的终点，要把我们带到我们的安息里。他必引领并保守我们直到末了。他必作我们的引路人越过死亡（有人如此读）；他必这样引导我们，使我们置于死亡所不能及之处，使之不能真正害我们。他必作我们的引路人直到死亡的另一边（又有人如此读）；他必安全地引我们到死亡那一边的福分——一个再没有死亡的生命里。我们若以主为我们的神，他必安全地引导我们、带我们到死时、经过死、越过死——下到死里，又上来进入荣耀。
英文原文
God's Care of His Church
⁸ As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God: God will establish it for ever. Selah.
⁹ We have thought of thy lovingkindness, O God, in the midst of thy temple.
¹⁰ According to thy name, O God, so is thy praise unto the ends of the earth: thy right hand is full of righteousness.
¹¹ Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments.
¹² Walk about Zion, and go round about her: tell the towers thereof.
¹³ Mark ye well her bulwarks, consider her palaces; that ye may tell it to the generation following.
¹⁴ For this God is our God for ever and ever: he will be our guide even unto death.
We have here the good use and improvement which the people of God are taught to make of his late glorious and gracious appearances for them against their enemies, that they might work for their good.
I. Let our faith in the word of God be hereby confirmed. If we compare what God has done with what he has spoken, we shall find that, as we have heard, so have we seen (Ps 48:8), and what we have seen obliges us to believe what we have heard. 1. "As we have heard done in former providences, in the days of old, so have we seen done in our own days." Note, God's latter appearances for his people against his and their enemies are consonant to his former appearances, and should put us in mind of them. 2. "As we have heard in the promise and prediction, so have we seen in the performance and accomplishment. We have heard that God is the Lord of hosts, and that Jerusalem is the city of our God, is dear to him, is his particular care; and now we have seen it; we have seen the power of our God; we have seen his goodness; we have seen his care and concern for us, that he is a wall of fire round about Jerusalem and the glory in the midst of her." Note, In the great things that God has done, and is doing, for his church, it is good to take notice of the fulfilling of the scriptures; and this would help us the better to understand both the providence itself and the scripture that is fulfilled in it.
II. Let our hope of the stability and perpetuity of the church be hereby encouraged. "From what we have seen, compared with what we have heard, in the city of our God, we may conclude that God will establish it for ever." This was not fulfilled in Jerusalem (that city was long since destroyed, and all its glory laid in the dust), but has its accomplishment in the gospel church. We are sure that that shall be established for ever; it is built upon a rock, and the gates of hell cannot prevail against it, Mt 16:18. God himself has undertaken the establishment of it; it is the Lord that has founded Zion, Isa 14:32. And what we have seen, compared with what we have heard, may encourage us to hope in that promise of God upon which the church is built.
III. Let our minds be hereby filled with good thoughts of God. "From what we have heard, and seen, and hope for, we may take occasion to think much of God's loving-kindness, whenever we meet in the midst of his temple," Ps 48:9. All the streams of mercy that flow down to us must be traced up to the fountain of God's lovingkindness. It is not owing to any merit of ours, but purely to his mercy, and the peculiar favour he bears to his people. This therefore we must think of with delight, think of frequently and fixedly. What subject can we dwell upon more noble, more pleasant, more profitable? We must have God's lovingkindness always before our eyes (Ps 26:3), especially when we attend upon him in his temple. When we enjoy the benefit of public ordinances undisturbed, when we meet in his temple and there is none to make us afraid, we should take occasion thence to think of his lovingkindness.
IV. Let us give to God the glory of the great things which he has done for us, and mention them to his honour (Ps 48:10): "According to thy name, O God! so is thy praise, not only in Jerusalem, but to the ends of the earth." By the late signal deliverance of Jerusalem God had made himself a name; that is, he had gloriously discovered his wisdom, power, and goodness, and made all the nations about sensible of it; and so was his praise; that is, some in all parts would be found giving glory to him accordingly. As far as his name goes his praise will go, at least it should go, and, at length, it shall go, when all the ends of the world shall praise him, Ps 22:27, Re 11:15. Some, by his name, understand especially that glorious name of his, the Lord of hosts; according to that name, so is his praise; for all the creatures, even to the ends of the earth, are under his command. But his people must, in a special manner, acknowledge his justice in all he does for them. "Righteousness fills thy right hand;" that is, all the operations of thy power are consonant to the eternal rules of equity.
V. Let all the members of the church in particular take to themselves the comfort of what God does for his church in general (Ps 48:11): "Let Mount Zion rejoice, the priests and Levites that attend the sanctuary, and then let all the daughters of Judah, the country towns, and the inhabitants of them, be glad: let the women in their songs and dances, as usual on occasion of public joys, celebrate with thankfulness the great salvation which God has wrought for us." Note, When we have given God the praise we may then take the pleasure of the extraordinary deliverances of the church, and be glad because of God's judgments (that is, the operations of his providence), all which we may see wrought in wisdom (therefore called judgments) and working for the good of his church.
VI. Let us diligently observe the instances and evidences of the church's beauty, strength, and safety, and faithfully transmit our observations to those that shall come after us (Ps 48:12,13): Walk about Zion. Some think this refers to the ceremony of the triumph; let those who are employed in that solemnity walk round the walls (as they did, Ne 12:31), singing and praising God. In doing this let them tell the towers and mark well the bulwarks, 1. That they might magnify the late wonderful deliverance God had wrought for them. Let them observe, with wonder, that the towers and bulwarks are all in their full strength and none of them damaged, the palaces in their beauty and none of them blemished; there is not the least damage done to the city by the kings that were assembled against it (Ps 48:4): Tell this to the generation following, as a wonderful instance of God's care of his holy city, that the enemies should not only not ruin or destroy it, but not so much as hurt or deface it. 2. That they might fortify themselves against the fear of the like threatening danger another time. And so, (1.) We may understand it literally of Jerusalem, and the strong-hold of Zion. Let the daughters of Judah see the towers and bulwarks of Zion, with a pleasure equal to the terror with which the kings their enemies saw them, Ps 48:5. Jerusalem was generally looked upon as an impregnable place, as appears, La 4:12. All the inhabitants of the world would not have believed that an enemy should enter the gates of Jerusalem; nor could they have entered if the inhabitants had not sinned away their defence. Set your heart to her bulwarks. This intimates that the principal bulwarks of Zion were not the objects of sense, which they might set their eye upon, but the objects of faith, which they must set their hearts upon. It was well enough fortified indeed both by nature and art; but its bulwarks that were mostly to be relied upon were the special presence of God in it, the beauty of holiness he had put upon it, and the promises he had made concerning it. "Consider Jerusalem's strength, and tell it to the generations to come, that they may do nothing to weaken it, and that, if at any time it be in distress, they may not basely surrender it to the enemy as not tenable." Calvin observes here that when they are directed to transmit to posterity a particular account of the towers, and bulwarks, and palaces of Jerusalem, it is intimated that in process of time they would all be destroyed and remain no longer to be seen; for, otherwise, what need was there to preserve the description and history of them? When the disciples were admiring the buildings of the temple their Master told them that in a little time one stone of it should not be left upon another, Mt 24:1,2. Therefore, (2.) This must certainly be applied to the gospel church, that Mount Zion, Heb 12:22. "Consider the towers, and bulwarks, and palaces of that, that you may be invited and encouraged to join yourselves to it and embark in it. See it founded on Christ, the rock fortified by the divine power, guarded by him that neither slumbers nor sleeps. See what precious ordinances are its palaces, what precious promises are its bulwarks; tell this to the generation following, that they may with purpose of heart espouse its interests and cleave to it."
VII. Let us triumph in God, and in the assurances we have of his everlasting lovingkindness, Ps 48:14. Tell this to the generation following; transmit this truth as a sacred deposit to your posterity, That this God, who has now done such great things for us, is our God for ever and ever; he is constant and unchangeable in his love to us and care for us. 1. If God be our God, he is ours for ever, not only through all the ages of time, but to eternity; for it is the everlasting blessedness of glorified saints that God himself will be with them and will be their God, Re 21:3. 2. If he be our God, he will be our guide, our faithful constant guide, to show us our way and to lead us in it; he will be so, even unto death, which will be the period of our way, and will bring us to our rest. He will lead and keep us even to the last. He will be our guide above death (so some); he will so guide us as to set us above the reach of death, so that it shall not be able to do us any real hurt. He will be our guide beyond death (so others); he will conduct us safely to a happiness on the other side death, to a life in which there shall be no more death. If we take the Lord for our God, he will conduct and convey us safely to death, through death, and beyond death—down to death and up again to glory.
本篇与前两篇一样,是得胜的凯歌;有人以为它是因约沙法之捷而作(代下20:1-30),有人以为是因希西家年间西拿基立大军围攻耶路撒冷却告败溃而作;但据我所知,它也可能是大卫年间某次显赫胜利时所写;然而它并非专为此一事而设,日后任何相似的场合皆可适用,也可应用于福音教会的荣耀——耶路撒冷原是它的预表——尤其当教会成为得胜的教会、「天上的耶路撒冷」(来12:22)、「在上的耶路撒冷」(加4:26)之时。此处耶路撒冷受赞美:一、因它与神的关系(诗48:1,2);二、因神对它的看顾(诗48:3);三、因它向仇敌所发的威势(诗48:4-7);四、因它赐与朋友的喜乐——他们乐于思量:1. 神为它已行、正行、将行的事(诗48:3);2. 神在那圣城中并向那圣城所赐恩典的启示(诗48:9,10);3. 为它的安全所作有效的预备(诗48:11-13);4. 我们所确知的、神与锡安之子所立之约的永远长存(诗48:14)。我们唱这首诗时,当因自己作为福音教会一员的特权而受感,并须表达与激发我们对教会各项事工真诚的善意。