1 Great is Yahweh, and greatly to be praised, in the city of our God, in his holy mountain. 2 Beautiful in elevation, the joy of the whole earth, is Mount Zion, on the north sides, the city of the great King. 3 God has shown himself in her citadels as a refuge. 4 For, behold, the kings assembled themselves, they passed by together. 5 They saw it, then they were amazed. They were dismayed. They hurried away. 6 Trembling took hold of them there, pain, as of a woman in travail. 7 With the east wind, you break the ships of Tarshish. 8 As we have heard, so we have seen, in the city of Yahweh of Armies, in the city of our God. God will establish it forever. Selah. 9 We have thought about your loving kindness, God, in the midst of your temple. 10 As is your name, God, so is your praise to the ends of the earth. Your right hand is full of righteousness. 11 Let Mount Zion be glad! Let the daughters of Judah rejoice, Because of your judgments. 12 Walk about Zion, and go around her. Number its towers. 13 Mark well her bulwarks. Consider her palaces, that you may tell it to the next generation. 14 For this God is our God forever and ever. He will be our guide even to death. For the Chief Musician. A Psalm by the sons of Korah.
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 Chr. 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.
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, Aethiopia, 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.
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.
The glories of the church of Christ.
The inaccessibleness of the City of God
Psalm 48:1-14 is also a song of thanksgiving for victory. It is connected with Psalm 46:1-11 and Psalm 47:1-9 by the fundamental thought of the exaltation of Jahve above the peoples of the earth; but is distinguished from them both in this respect, viz., that, in accordance with the favourite characteristic of Korahitic poetry, the song of thanksgiving for victory has become a song in praise of Jerusalem, the glorious and strong city, protected by God who sits enthroned in it. The historical occasion is the same. The mention of the kings points to an army of confederates; Psalm 48:10 points to the gathering held in the temple before the setting out of the army; and the figurative representation of the hostile powers by the shattered ships of Tarshish does not apply to any period so well as to the time of Jehoshaphat. The points of coincidence between this Psalm (cf. Psalm 48:7 with Isaiah 33:14; Psalm 48:8 with Isaiah 33:21; Psalm 48:13 with Isaiah 33:18; v. 15 with Isaiah 33:22), as well as Psalm 46:1-11, and Isaiah do not prove that he is its author.
*More commentary available by clicking individual verses.