Psalms 47:1–48:14

The psalmist, having his own heart filled with great and good thoughts of God, endeavours to engage all about him in the blessed work of praise, as one convinced that God is worthy of all blessing and praise, and as one grieved at his own and others' backwardness to and barrenness in this work. Observe, in these verses, I. Who are called upon to praise God: "All you people, all you people of Israel;" those were his own subjects, and under his charge, and therefore he will engage them to praise God, for on them he has an influence. Whatever others do, he and his house, he and his people, shall praise the Lord. Or, "All you people and nations of the earth;" and so it may be taken as a prophecy of the conversion of the Gentiles and the bringing of them into the church; see Rom 15:11. II. What they are called upon to do: "O clap your hands, in token of your own joy and satisfaction in what God has done for you, of your approbation, nay, your admiration, of what God has done in general, and of your indignation against all the enemies of God's glory, Job 27:23. Clap your hands, as men transported with pleasure, that cannot contain themselves; shout unto God, not to make him hear (his ear is not heavy), but to make all about you hear, and take notice how much you are affected and filled with the works of God. Shout with the voice of triumph in him, and in his power and goodness, that others may join with you in the triumph." Note, Such expressions of pious and devout affections as to some may seem indecent and imprudent ought not to be hastily censured and condemned, much less ridiculed, because, if they come from an upright heart, God will accept the strength of the affection and excuse the weakness of the expressions of it. III. What is suggested to us as matter for our praise. 1. That the God with whom we have to do is a God of awful majesty (Psa 47:2): The Lord most high is terrible. He is infinitely above the noblest creatures, higher than the highest; there are those perfections in him that are to be reverenced by all, and particularly that power, holiness, and justice, that are to be dreaded by all those that contend with him. 2. That he is a God of sovereign and universal dominion. He is a King that reigns alone, and with an absolute power, a King over all the earth; all the creatures, being made by him, are subject to him, and therefore he is a great King, the King of kings. 3. That he takes a particular care of his people and their concerns, has done so and ever will; (1.) In giving them victory and success (Psa 47:3), subduing the people and nations under them, both those that stood in their way (Psa 44:2) and those that made attempts upon them. This God had done for them, witness the planting of them in Canaan, and their continuance there unto this day. This they doubted not but he would still do for them by his servant David, who prospered which way soever he turned his victorious arms. But this looks forward to the kingdom of the Messiah, which was to be set over all the earth, and not confined to the Jewish nation. Jesus Christ shall subdue the Gentiles; he shall bring them in as sheep into the fold (so the word signifies), not for slaughter, but for preservation. He shall subdue their affections, and make them a willing people in the day of his power, shall bring their thoughts into obedience to him, and reduce those who had gone astray, under the guidance of the great shepherd and bishop of souls, Pe1 2:25. (2.) In giving them rest and settlement (Psa 47:4): He shall choose our inheritance for us. He had chosen the land of Canaan to be an inheritance for Israel; it was the land which the Lord their God spied out for them; see Deu 32:8. This justified their possession of that land, an d gave them a good title; and this sweetened their enjoyment of it, and made it comfortable; they had reason to think it a happy lot, and to be satisfied in it, when it was that which Infinite Wisdom chose for them. And the setting up of God's sanctuary in it made it the excellency, the honour, of Jacob (Amo 6:8); and he chose so good an inheritance for Jacob because he loved him, Deu 7:8. Apply this spiritually, and it bespeaks, [1.] The happiness of the saints, that God himself has chosen their inheritance for them, and it is a goodly heritage: he has chosen it who knows the soul, and what will serve to make it happy; and he has chosen so well that he himself has undertaken to be the inheritance of his people (Psa 16:5), and he has laid up for them in the other world an inheritance incorruptible, Pe1 1:4. This will be indeed the excellency of Jacob, for whom, because he loved them, he prepared such a happiness as eye has not seen. [2.] The faith and submission of the saints to God. This is the language of every gracious soul, "God shall choose my inheritance for me; let him appoint me my lot, and I will acquiesce in the appointment. He knows what is good for me better than I do for myself, and therefore I will have no will of my own but what is resolved into his."

Psalm 47:1-4 1. Clap your hands, all ye peoples: shout unto God with the voice of triumph. 2. For Jehovah is high, terrible, and a great King over all the earth. 3. He hath put in order [183] the people under us, and the nations under our feet. 4. He hath chosen our inheritance for us, the glory of Jacob, whom he loved. Selah. 1. Clap your hands, all ye peoples As the Psalmist requires the nations, in token of their joy and of their thanksgiving; to God, to clap their hands, or rather exhorts them to a more than ordinary joy, the vehemence of which breaks forth and manifests itself by external expressions, it is certain that he is here speaking of the deliverance which God had wrought for them. Had God erected among the Gentiles some formidable kingdom, this would rather have deprived all of their courage, and overwhelmed them with despair, than given them matter to sing and leap for joy. Besides, the inspired writer does not here treat of some common or ordinary blessings of God; but of such blessings as will fill the whole world with incredible joy, and stir up the minds of all men to celebrate the praises of God. What he adds a little after, that all nations were brought into subjection to Israel, must, therefore, necessarily be understood not of slavish subjection, but of a subjection which is more excellent, and more to be desired, than all the kingdoms of the world. It would be unnatural for those who are subdued and brought to submit by force and fear to leap for joy. Many nations were tributary to David, and to his son Solomon; but while they were so, they ceased not, at the same time, to murmur, and bore impatiently the yoke which was imposed upon them, so far were they from giving thanks to God with joyful and cheerful hearts. Since, then, no servitude is happy and desirable but that by which God subdues and brings under the standard and authority of Christ his Son those who before were rebels, it follows that this language is applicable only to the kingdom of Christ, who is called a high and terrible King, (verse 2;) not that he makes the wretched beings over whom he reigns to tremble by the tyranny and violence of his sway, but because his majesty, which before had been held in contempt, will suffice to quell the rebellion of the whole world. It is to be observed, that the design of the Holy Spirit is here to teach, that as the Jews had been long contumeliously treated, oppressed with wrongs, and afflicted from time to time with divers calamities, the goodness and liberality of God towards them was now so much the more illustrious, when the kingdom of David had subdued the neighboring nations on every sidle, and had attained to such a height of glory. We may, however, easily gather from the connection of the words the truth of what I have suggested, that when God is called a terrible and great King over all the earth, this prophecy applies to the kingdom of Christ. There is, therefore, no doubt, that the grace of God was celebrated by these titles, to strengthen the hearts of the godly during the period that intervened till the advent of Christ, in which not only the triumphant state of the people of Israel had fallen into decay, but in which also the people, being oppressed with the bitterest contumely, could have no taste of the favor of God, and no consolation from it, but by relying on the promises of God alone. We know that there was a long interruption of the splendor of the kingdom of God's ancient people, which continued from the death of Solomon to the coming of Christ. This interval formed, as it were, a gulf or chasm, which would have swallowed up the minds of the godly, had they not been supported and upheld by the Word of God. As, therefore, God exhibited in the person of David a type of the kingdom of Christ, which is here extolled, although there followed shortly after a sad and almost shameful diminution of the glory of David's kingdom, then the most grievous calamities, and, finally, the captivity and a most miserable dispersion, which differed little from a total destruction, the Holy Spirit has exhorted the faithful to continue clapping their hands for joy, until the advent of the promised Redeemer. 3. He hath set in order the people under us Some translate the verb he hath subjected; and this agrees with the translation which I have given. Others translate it he hath led, which is somewhat more remote from the meaning. But to understand the verb ydvr, yadebber, as meaning to destroy, as is done by others, is altogether at variance with the mind of the prophet; for it is doubtless an advantageous, joyful, and desirable subjection which is here meant. In the Hebrew, the verb is in the future tense, he will set in order; and if any are disposed to prefer retaining it in this tense, I have no great objection to it. As, however, it is certain that under the figure of the kingdom of David there is here celebrated the grace of God to come, I have readily adopted that rendering which has been preferred by other interpreters. Besides, although in this verse the prophet especially exhorts his own countrymen to gratitude to God, because, through his favor, they ruled over all people; yet it is certain that he means, that those also who were subdued are associated with the Jews in this joy. The body does not differ more from the shadow than the reigned expressions of joy with which the heathen nations honored David in old time, differ from those with which the faithful through the whole world [184] receive Christ,; for the latter flow from the willing obedience of the heart. And assuredly, if after the ark was brought to the temple, there had not appeared hidden under this figure something far higher, which formed the substance of it:, it would have been as it were a childish joy to assign to God his dwelling there, and to shut him up within such narrow limits. But when the majesty of God which had dwelt in the tabernacle was manifested to the whole world, and when all nations were brought in subjection to his authority, this prerogative of the offspring of Abraham was then illustriously manifested. The prophet, then, when he declares that the Gentiles Will be subdued, so that they will not refuse to obey the chosen people, is describing that kingdom of which he had previously spoken. We are not to suppose that he here treats of that secret providence by which God governs the whole world, but of the special power which he exercises by means of his word; and, therefore, in order that he may be properly called a King, his own people must necessarily acknowledge him as such. It may, however, be asked, "Since Christ has brought the Church under his own authority and celestial power, in what sense can it be said that the nations are subject to the Jews, seeing we know that the order of the Church cannot be settled aright, and as it ought to be, unless Christ the only head stand forth prominently above all, and all the faithful, from the greatest to the least, keep themselves in the humble rank of members? Nay, more, when Christ erected his dominion through the whole world, the adoption, which had before been the peculiar privilege of one people, began to be the common privilege of all nations; and by this means liberty was granted to all together, that being united to one another by the ties of true brotherhood, they should aspire to the celestial inheritance." The answer to this is easy: When the yoke of the law, [185] was imposed upon the Gentiles, the Jews then obtained the sovereignty over them; even as by the word the pastors of the Church exercise the jurisdiction of the Holy Spirit. For this very reason the Church is called a Queen, and the Mother of all the godly, (Galatians 4:26,) because divine truth, which is like a scepter to subdue us all, has been committed to her keeping. Although then the Jews, when the kingdom of Christ emerged into light, were in a state of wretched and ignominious servitude to heathen nations, and had been, as it were, their slaves; yet the sovereignty is truly and justly attributed to them, because God "sent the rod of his strength out of Zion," (Psalm 110:2;) and as they were intrusted with the keeping of the la their office was to restrain and subdue the Gentiles by its authority. The only way by which the rest of the world has been brought into subjection to God is, that men, being renewed by the Spirit of God, have willingly yielded themselves docile and tractable to the Jews, and suffered themselves to be under their dominion; as it is said in another passage, "In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew,saying, We will go with you;for we have heard that God is with you," (Zechariah 8:23.) 4. He hath chosen our inheritance for us. The inspired poet here celebrates more distinctly the special grace which God, in his goodness, had bestowed upon the chosen and holy seed of Abraham. As he passed by all the rest of the word, and adopted to himself a people who were few in number and contemptible; so it was proper that such a signal pledge of his fatherly love should be distinguished from his common beneficence, which is extended to all mankind without distinction. The word chosen is therefore peculiarly emphatic, implying that God had not dealt with the children of Abraham as he had been accustomed indiscriminately to deal with other nations; but that he had bestowed upon them, as it were by hereditary right, a peculiar dignity by which they excelled all others. The same thing is expressed immediately after by the word glory Thus then the prophet enjoins the duty of thanksgiving to God, for having exalted, in the person of Jacob, his chosen people to the highest degree of honor, so that they might boast that their condition was distinguished from that of all other nations. He shows, at the same time, that this was entirely owing to the free and unmerited favor of God. The relative pronoun whom is put instead of the causal particle for or because, as if the Psalmist had attributed the cause of this prerogative by which they were distinguished to God himself. Whenever the favor of God towards the Jews is commended, in consequence of his having loved their fathers, this principle should always be kept in mind, that hereby all merits in man are annihilated. If all the excellence or glory of the holy patriarch depended purely and simply upon the good pleasure of God, who can dare to arrogate any thing to himself as peculiarly his own? If God then has given us any thing above others, and as it were by special privilege, let us learn to ascribe the whole to the fatherly love which he bears towards seeing he has chosen us to be his flock. We also gather from this passage that the grace which God displays towards his chosen is not extended to all men in common, but is a privilege by which he distinguishes a few from the great mass of mankind. Footnotes: [183] "Ou, range." -- Fr. marg. "Or, subdued." [184] "Par tout le monde." -- Fr. [185] "C'est a dire, la reformation selon la vraye religion de Dieu." -- Fr. marg. "That is to say, the reformation according to the true religion of God."

We are here most earnestly pressed to praise God, and to sing his praises; so backward are we to this duty that we have need to be urged to it by precept upon precept, and line upon line; so we are here (Psa 47:6): Sing praises to God, and again, Sing praises, Sing praises to our King, and again, Sing praises. This intimates that it is a very necessary and excellent duty, that it is a duty we ought to be frequent and abundant in; we may sing praises again and again in the same words, and it is no vain repetition if it be done with new affections. Should not a people praise their God? Dan 5:4. Should not subjects praise their king? God is our God, our King, and therefore we must praise him; we must sing his praises, as those that are pleased with them and that are not ashamed of them. But here is a needful rule subjoined (Psa 47:7): Sing you praises with understanding, with Maschil. 1. "Intelligently; as those that do yourselves understand why and for what reasons you praise God and what is the meaning of the service." This is the gospel-rule (Co1 14:15), to sing with the spirit and with the understanding also; it is only with the heart that we make melody to the Lord, Eph 5:19. It is not an acceptable service if it be not a reasonable service. 2. "Instructively, as those that desire to make others understand God's glorious perfections, and to teach them to praise him." Three things are mentioned in these verses as just matter for our praises, and each of them will admit of a double sense: - I. We must praise God going up (Psa 47:5): God has gone up with a shout, which may refer, 1. To the carrying up of the ark to the hill of Zion, which was done with great solemnity, David himself dancing before it, the priests, it is likely, blowing the trumpets, and the people following with their loud huzzas. The ark being the instituted token of God's special presence with them, when that was brought up by warrant from him he might be said to go up. The emerging of God's ordinances out of obscurity, in order to the more public and solemn administration of them, is a great favour to any people, which they have reason to rejoice in and give thanks for. 2. To the ascension of our Lord Jesus into heaven, when he had finished his work on earth, Act 1:9. Then God went up with a shout, the shout of a King, of a conqueror, as one who, having spoiled principalities and powers, then led captivity captive, Psa 68:18. He went up as a Mediator, typified by the ark and the mercy-seat over it, and was brought as the ark was into the most holy place, into heaven itself; see Heb 9:24. We read not of a shout, or of the sound of a trumpet, at the ascension of Christ, but they were the inhabitants of the upper world, those sons of God, that then shouted for joy, Job 38:7. He shall come again in the same manner as he went (Act 1:11) and we are sure that he shall come again with a shout and the sound of a trumpet. II. We must praise God reigning, Psa 47:7. 8. God is not only our King, and therefore we owe our homage to him, but he is King of all the earth (Psa 47:7), over all the kings of the earth, and therefore in every place the incense of praise is to be offered up to him. Now this may be understood, 1. Of the kingdom of providence. God, as Creator, and the God of nature, reigns over the heathen, disposes of them and all their affairs, as he pleases, though they know him not, nor have any regard to him: He sits upon the throne of his holiness, which he has prepared in the heavens, and there he rules over all, even over the heathen, serving his own purposes by them and upon them. See here the extent of God's government; all are born within his allegiance; even the heathen that serve other gods are ruled by the true God, our God, whether they will or no. See the equity of his government; it is a throne of holiness, on which he sits, whence he gives warrants, orders, and judgment, in which we are sure there is no iniquity. 2. Of the kingdom of the Messiah. Jesus Christ, who is God, and whose throne is for ever and ever reigns over the heathen; not only he is entrusted with the administration of the providential kingdom, but he shall set up the kingdom of his grace in the Gentile world, and rule in the hearts of multitudes that were bred up in heathenism, Eph 2:12, Eph 2:13. This the apostle speaks of as a great mystery that the Gentiles should be fellow-heirs, Eph 3:6. Christ sits upon the throne of his holiness, his throne in the heavens, where all the administrations of his government are intended to show forth God's holiness and to advance holiness among the children of men. III. We must praise God as attended and honoured by the princes of the people, Psa 47:9. This may be understood, 1. Of the congress or convention of the states of Israel, the heads and rulers of the several tribes, at the solemn feasts, or to despatch the public business of the nation. It was the honour of Israel that they were the people of the God of Abraham, as they were Abraham's seed and taken into his covenant; and, thanks be to God, this blessing of Abraham has come upon the isles of the Gentiles, Gal 3:14. It was their happiness that they had a settled government, princes of their people, who were the shields of their land. Magistracy is the shield of a nation, and it is a great mercy to any people to have this shield, especially when their princes, their shields, belong unto the Lord, are devoted to his honour, and their power is employed in his service, for then he is greatly exalted. It is likewise the honour of God that, in another sense, the shields of the earth do belong to him; magistracy is his institution, and he serves his own purposes by it in the government of the world, turning the hearts of kings as the rivers of water, which way soever he pleases. It was well with Israel when the princes of their people were gathered together to consult for the public welfare. The unanimous agreement of the great ones of a nation in the things that belong to its peace is a very happy omen, which promises abundance of blessings. 2. It may be applied to the calling of the Gentiles into the church of Christ, and taken as a prophecy that in the days of the Messiah the kings of the earth and their people should join themselves to the church, and bring their glory and power into the New Jerusalem, that they should all become the people of the God of Abraham, to whom it was promised that he should be the father of many nations. The volunteers of the people (so it may be read); it is the same word that is used in Psa 110:3, Thy people shall be willing; for those that are gathered to Christ are not forced, but made freely willing, to be his. When the shields of the earth, the ensigns of royal dignity ( Kg1 14:27, Kg1 14:28,), are surrendered to the Lord Jesus, as the keys of a city are presented to the conqueror or sovereign, when princes use their power for the advancement of the interests of religion, then Christ is greatly exalted.

Psalm 47:5-9 5. God is gone up with triumph, Jehovah with the sound of a trumpet. 6. Sing praises to God, sing praises: sing praises to our King, sing praises. 7. For God is King of all the earth: sing praises every one who understandeth. 8. He hath obtained the kingdom over the heathen: God sitteth upon the throne of his holiness. 9. The princes of the peoples [or nations] are assembled together to the people of the God of Abraham: for the shields of the earth are God's: he is greatly exalted. 5. God is gone up with triumph There is here an allusion to the ancient ceremony which was observed under the Law. As the sound of trumpets was wont to be used in solemnising the holy assemblies, the prophet says that God goes up, when the trumpets encourage and stir up the people to magnify and extol his power. When this ceremony was performed in old time, it was just as if a king, making his entrance among his subjects, presented himself to them in magnificent attire and great splendor, by which he gained their admiration and reverence. At the same time, the sacred writer, under that shadowy ceremony, doubtless intended to lead us to consider another kind of going up more triumphant -- that of Christ when he "ascended up far above all heavens," (Ephesians 4:10) and obtained the empire of the whole world, and armed with his celestial power, subdued all pride and loftiness. You must remember what I have adverted to before, that the name Jehovah is here applied to the ark; for although the essence or majesty of God was not shut up in it, nor his power and operation fixed to it, yet it was not a vain and idle symbol of his presence. God had promised that he would dwell in the midst of the people so long as the Jews worshipped him according to the rule which he had prescribed in the Law; and he actually showed that he was truly present with them, and that it was not in vain that he was called upon among them. What is here stated, however, applies more properly to the manifestation of the glory which at length shone forth in the person of Christ. In short, the import of the Psalmist's language is, When the trumpets sounded among the Jews, according to the appointment of the Law, that was not a mere empty sound which vanished away in the air; for God, who intended the ark of the covenant to be a pledge and token of his presence, truly presided in that assembly. From this the prophet draws an argument for enforcing on the faithful the duty of singing praises to God He argues, that by engaging in this exercise they will not be acting blindly or at random, as the superstitious, who, having no certainty in their false systems of religion, lament and howl in vain before their idols. He shows that the faithful have just ground for celebrating with their mouths and with a cheerful heart the praises of God; [186] since they certainly know that he is as present with them, as if he had visibly established his royal throne among them. 7. For God is King of all the earth The Psalmist, having called God in the close of the preceding verse King of the chosen people, now calls him King of all the earth; and thus, while he claims to the Jews the right and honor of primogeniture, he at the same time joins to them the Gentiles as associates and partakers with them of the same blessing. By these words he intimates that the kingdom of God would be much more magnificent and glorious at the coming of the Messiah, than it was under the shadowy dispensation of the Law, inasmuch as it would be extended to the utmost boundaries of the earth. To show the greater earnestness in his exhortation, he repeats the words, Sing praises to God, five times. The word mmkyl, maskil, [187] is put in the singular number instead of the plural; for he invites to this exercise all who are skillful in singing. He, no doubt, speaks of knowledge in the art of music; but he requires, at the same time, the worshippers of God to sing the praises of God intelligently, that there may not be the mere sound of tongues, as we know to be the case among the Papists. Knowledge of what is sung is required in order to engage in a proper manner in the singing of psalms, that the name of God may not be profaned, as it would certainly be, were there nothing more but the voice which melts away or is dissolved in the air. [188] 8. He hath obtained the kingdom over the heathen Literally it is, He hath reigned; but as the verb mlk, malach, is in the past tense, which in Hebrew denotes a continued act, we have translated it, He hath obtained the kingdom The prophet repeatedly informs us that God reigns over the Gentiles; and from this it is easy to gather that he here treats of a new and a previously unheard of manner of reigning. There is an implied contrast between the time of the Law, when God confined his empire, or kingdom, within the boundaries of Judea, and the coming of Christ, when he extended it far and wide, so as to occupy the whole world from one end to the other. The majesty of God sent forth some sparks of its brightness among the heathen nations, when David made them tributary; but the prophet could not, on that account, have properly said that God reigned among them, since they both contemned his worship and the true religion, and also wished to see the Church completely extinguished. To find the fulfillment of this prophecy, we must, therefore, necessarily come to Christ. What is added in the second clause of the verse, God sitteth upon the throne of his holiness, may be taken in a twofold sense. By this form of expression is often to be understood the tabernacle, or the temple; but it also sometimes signifies heaven. If any are inclined to explain it of the temple, the meaning will be, That while God reigned over the whole world, and comprehended all nations under his dominion, he had established his chief seat at Jerusalem; and it was from thence that the doctrine of the gospel, by which he has brought under his dominion all people, flowed. We may, however, very properly take this expression as spoken of heaven; and thus the sense will be, That God, in stretching forth his hand to subdue men, and bring them to submit to his authority, evidently shows that, from his heavenly throne, he reigns over men. Unless he show men his power and working by signs manifest and near at hand, he is not acknowledged as Governor of the world. 9 The princes of the peoples are gathered together. The Psalmist enriches and amplifies by various expressions the preceding sentence. He again declares that the way in which God obtained dominion over the Gentiles was, that those who before were aliens united in the adoption of the same faith with the Jews; and thus different nations, from a state of miserable dispersion, were gathered together into one body. When the doctrine of the Gospel was manifested and shone forth, it did not remove the Jews from the covenant which God had long before made with them. On the contrary, it has rather joined us to them. As then the calling of the Gentiles was nothing else than the means by which they were grafted and incorporated into the family of Abraham, the prophet justly states, that strangers or aliens from every direction were gathered together to the chosen people, that by such an increase the kingdom of God might be extended through all quarters of the globe. On this account Paul says, (Ephesians 3:6,) that the Gentiles were made one body with the Jews, that they might be partakers of the everlasting inheritance. By the abolition of the ceremonies of the Mosaic economy, "the middle wall of partitions" which made a separation between the Jews and the Gentiles, is now removed, (Ephesians 2:14;) but it nevertheless remains true, that we are not accounted among the children of God unless we have been grafted into the stock of Abraham. The prophet does not merely speak of the common people: he also tells us that princes themselves will regard it as the height of their felicity to be gathered together with the Jews; as we shall see in another psalm, (Psalm 87:5,) "And of Zion it shall be said, This and that man was born in her." Farther, it is said that this gathering together will be to the people of the God of Abraham, to teach us that it is not here meant to attribute to the Jews any superiority which they naturally possess above others, but that all their excellence depends upon this, that the pure worship of God flourishes among them, and that they hold heavenly doctrine in high estimation. This, therefore, is not spoken of the bastard or cast-off Jews, whom their own unbelief has cut off from the Church. But as, according to the statement of the Apostle Paul, (Romans 11:16,) the root being holy, the branches are also holy, it follows that the falling away of the greater part does not prevent this honor from continuing to belong to the rest. Accordingly, the "consumption" which, as is stated in the prophecy of Isaiah, overflowed the whole earth, is called the people of the God of Abraham, (chapter 10:22, 23.) This passage contains two very important and instructive truths. In the first place, we learn from it, that all who would be reckoned among the children of God ought to seek to have a place in the Church, and to join themselves to it, that they may maintain fraternal unity with all the godly; and, secondly, that when the unity of the Church is spoken of, it is to be considered as consisting in nothing else but an unfeigned agreement to yield obedience to the word of God, that there may be one sheepfold and one Shepherd. Moreover, those who are exalted in the world in respect of honors and riches, are here admonished to divest themselves of all pride, and willingly and submissively to bear the yoke in common with others, that they may show themselves the obedient children of the Church. What follows immediately after, The shields of the earth are God's, is understood by many as spoken of princes. [189] I admit that this metaphor is of frequent occurrence in Scripture, nor does this sense seem to be unsuitable to the scope of the passage. It is as if the prophet had said, It is in the power of God to ingraft into his Church the great ones of the world whenever he pleases; for he reigns over them also. Yet the sense will be more simple if we explain the words thus: That, as it is God alone who defends and preserves the world, the high and supreme majesty, which is sufficient for so exalted and difficult a work as the preservation of the world, is justly looked upon with admiration. The sacred writer expressly uses the word shields in the plural number, for, considering the various and almost innumerable dangers which unceasingly threaten every part of the world, the providence of God must necessarily interpose in many ways, and make use, as it were, of many bucklers. Footnotes: [186] "De faire retentir en leurs bouches et d'un coeur alaigre les louanges de Dieu." -- Fr. [187] Calvin renders this word in the Latin version by "intelligens;" and in the French by "entendu;" and in the margin of the French version there is the note, "C'est, O vous chacun entundu!" -- "That is, O every one of you who understandeth!" Dr Adam Clarke reads, "Sing an instructive song;" and observes, "Let sense and sound go together. Let your hearts and heads go with your voices." [188] "Comme de faict il seroit s'il n'y avoit seulement que la voix qui s'escoule en l'air." -- Fr. [189] Magistrates and governors are called shields in Hosea 4:18; Psalm 89:19. In this sense the word is here understood by the Septuagint.

He shall . . . inheritance--the heathen to be possessed by His Church (Psa 2:8), as Canaan by the Jews. excellency of Jacob--literally, "pride," or, that in which he glories (not necessarily, though often, in a bad sense), the privileges of the chosen people-- whom he loved--His love being the sole cause of granting them.

God, victorious over His enemies, reascends to heaven, amid the triumphant praises of His people, who celebrate His sovereign dominion. This sovereignty is what the Psalm teaches; hence he adds, sing . . . praises with understanding--literally, "sing and play an instructive (Psalm)." The whole typifies Christ's ascension (compare Psa 68:18).

princes--who represent peoples. For-- even--supply, "as," or, "to"--that is, they all become united under covenant with Abraham's God. shields--as in Hos 4:18, "rulers" [Margin]. Next: Psalms Chapter 48

1. “O clap your hands.” The most natural and most enthusiastic tokens of exultation are to be used in view of the victories of the Lord, and his universal reign. Our joy in God may be demonstrative, and yet he will not censure it. “All ye people.” The joy is to extend to all nations; Israel may lead the van, but all the Gentiles are to follow in the march of triumph, for they have an equal share in that Kingdom where there is neither Greek nor Jew, but Christ is all and in all. Even now if they did but know it, it is the best hope of all nations that Jehovah ruleth over them. If they cannot all speak the same tongue, the symbolic language of the hands they can all use. All people will be ruled by the Lord in the latter days, and will exult in that rule; were they wise they would submit to it now, and rejoice to do so; yea, they would clap their hands in rapture at the thought. “Shout,” let your voices keep tune with your hands. “Unto God,” let him have all the honours of the day, and let them be loud, joyous, universal, and undivided. “With the voice of triumph,” with gladsome sounds, consonant with such splendid victories, so great a King, so excellent a rule, and such gladsome subjects. Many are human languages, and yet the nations may triumph as with one voice. Faith’s view of God’s government is full of transport. The prospect of the universal reign of the Prince of Peace is enough to make the tongue of the dumb sing; what will the reality be? Well might the poet of the seasons bid mountains and valleys raise their joyous hymn— “For the GREAT SHEPHERD reigns, And his unsuffering kingdom yet will come.”

2. “For the Lord,” or JEHOVAH, the self-existent and only God; “Most high,” most great in power, lofty in dominion, eminent in wisdom, elevated in glory. “Is terrible,” none can resist his power or stand before his vengeance; yet as these terrors are wielded on the behalf of his subjects, they are fit reasons for rejoicing. Omnipotence, which is terrible to crush, is almighty to protect. At a grand review of the troops of a great prince, all his loyal subjects are filled with triumph, because their liege lord is so able to defend his own, and so much dreaded by his foes. “He is a great King over all the earth.” Not over Judea only, but even to the utmost isles his reign extends. Our God is no local deity, no petty ruler of a tribe; in infinite majesty he rules the mightiest realms as absolute arbiter of destiny, sole monarch of all lands, King of kings and Lord of lords. Not a hamlet or an islet is excluded from his dominion. How glorious will that era be when this is seen and known of all; when in the person of Jesus all flesh shall behold the glory of the Lord!

3. “He,” with whom is infinite power, “shall subdue the people under us.” The battle is not ours but the Lord’s. He will take his own time, but he will certainly achieve victory for his church. Truth and righteousness shall through grace climb to the ascendant. We wage no doubtful warfare. Hearts the most rebellious, and wills the most stubborn, shall submit to all-conquering grace. All the Lord’s people, whether Jews or Gentiles, may clap their hands at this, for God’s victory will be theirs; but surely apostles, prophets, ministers, and those who suffer and labour most, may take the largest share in the joy. Idolatry, infidelity, superstition we shall yet tread upon, as men tread down the stones of the street. “And the nations under our feet.” The church of God shall be the greatest of monarchies, her victory shall be signal and decisive. Christ shall take to himself his great power and reign, and all the tribes of men shall own at once his glory and the glory of his people in him. How changed will be the position of affairs in coming ages! The people of God have been under the feet of men in long and cruel persecutions, and in daily contempt; but God will reverse the position, and the best in character shall be first in honour.

While as yet we see not all things put under him, we are glad to put ourselves and our fortunes at his disposal. “He shall choose our inheritance for us.” We feel his reign to be so gracious that we even now ask to be in the fullest degree the subjects of it. We submit our will, our choice, our desire, wholly to him. Our heritage here and hereafter we leave to him, let him do with us as seemeth him good. “The excellency of Jacob whom he loved.” He gave his ancient people their portion, he will give us ours, and we ask nothing better; this is the most spiritual and real manner of clapping our hands because of his sovereignty, namely, to leave all our affairs in his hands, for then our hands are empty of all care for self, and free to be used in his honour. He was the boast and glory of Israel, he is and shall be ours. He loved his people and became their greatest glory; he loves us, and he shall be our exceeding joy. As for the latter days, we ask nothing better than to stand in our appointed lot, for if we have but a portion in our Lord Jesus, it is enough for our largest desires. Our beauty, our boast, our best treasure, lies in having such a God to trust in, such a God to love us. Selah. Yes, pause, ye faithful songsters. Here is abundant room for holy meditation— “Muse awhile, obedient thought, Lo, the theme’s with rapture fraught; See thy King, whose realm extends E’en to earth’s remotest ends! Gladly shall the nations own Him their Lord and God alone; Clap their hands with holy mirth, Hail him MONARCH OF THE EARTH. Come, my soul, before him bow, Gladdest of his subjects thou; Leave thy portion to his choice, In his sovereign will rejoice, This thy purest, deepest bliss, He is thine and thou art his.”

5. “God is gone up with a shout.” Faith hears the people already shouting. The command of the first verse is here regarded as a fact. The fight is over, the conqueror ascends to his triumphal chariot, and rides up to the gates of the city which is made resplendent with the joy of his return. The words are fully applicable to the ascension of the Redeemer. We doubt not that angels and glorified spirits welcomed him with acclamations. He came not without song, shall we imagine that he returned in silence? “The Lord with the sound of a trumpet.” Jesus is Jehovah. The joyful strain of the trumpet betokens the splendour of his triumph. It was meet to welcome one returning from the wars with martial music. Fresh from Bozrah, with his garments all red from the winepress, he ascended, leading captivity captive, and well might the clarion ring out the tidings of Immanuel’s victorious return.

6. “Sing praises.” What jubilation is here, when five times over the whole earth is called upon to sing to God! He is worthy, he is Creator, he is goodness itself Sing praises, keep on with the glad work. Never let the music pause. He never ceases to be good, let us never cease to be grateful. Strange that we should need so much urging to attend to so heavenly an exercise. “Sing praises unto our King.” Let him have all our praise; no one ought to have even a particle of it. Jesus shall have it all. Let his sovereignty be the fount of gladness. It is a sublime attribute, but full of bliss to the faithful. Let our homage be paid not in groans but in songs. He asks not slaves to grace his throne; he is no despot; singing is fit homage for a monarch so blessed and gracious. Let all hearts that own his sceptre sing and sing on for ever, for there is everlasting reason for thanksgiving while we dwell under the shadow of such a throne.

7. “For God is the King of all the earth.” The Jews of our Saviour’s time resented this truth, but had their hearts been right they would have rejoiced in it. They would have kept their God to themselves, and not even have allowed the Gentile dogs to eat the crumbs from under his table. Alas! how selfishness turns honey into wormwood. Jehovah is not the God of the Jews only, all the nations of the earth are, through the Messiah, yet to own him Lord. Meanwhile his providential throne governs all events beneath the sky. “Sing ye praises with understanding.” Sing a didactic Psalm. Sound doctrine praises God. Even under the economy of types and ceremonies, it is clear that the Lord had regard to the spirituality of worship, and would be praised thoughtfully, intelligently, and with deep appreciation of the reason for song. It is to be feared from the slovenly way in which some make a noise in singing, that they fancy any sound will do. On the other hand, from the great attention paid by some to the mere music, we feel sadly sure that the sense has no effect upon them. Is it not a sin to be tickling men’s ears with sounds when we profess to be adoring the Lord? What has a sensuous delight in organs, anthems, etc., to do with devotion? Do not men mistake physical effects for spiritual impulses? Do they not often offer to God strains far more calculated for human amusement than for divine acceptance? An understanding enlightened of the Holy Spirit is then and then only fully capable of offering worthy praise.

8. Now at this moment, over the most debased idolaters, God holds a secret rule; here is work for faith. How we ought to long for the day when this truth shall be changed in its aspect, and the rule now unrecognised shall be delighted in! The great truth that God reigneth in providence is the guarantee that in a gracious gospel sense his promise shall be fulfilled, and his kingdom shall come. “He sitteth upon the throne of his holiness.” Unmoved he occupies an undisputed throne, whose decrees, acts, and commands are holiness itself. What other throne is like this? Never was it stained with injustice, or defiled with sin. Neither is he who sits upon it dismayed, or in a dilemma. He sits in serenity, for he knows his own power, and sees that his purposes will not miscarry. Here is reason enough for holy song.

9. “The princes of the people are gathered together.” The prophetic eye of the Psalmist sees the willing subjects of the great King assembled to celebrate his glory. Not only the poor and the men of low estate are there, but nobles bow their willing necks to his sway. “All kings shall bow down before him.” No people shall be unrepresented; their great men shall be good men, their royal ones regenerate ones. How august will be the parliament where the Lord Jesus shall open the court, and princes shall rise up to do him honour! “Even the people of the God of Abraham.” That same God, who was known only to here and there a patriarch like the father of the faithful, shall be adored by a seed as many as the stars of heaven. The covenant promise shall be fulfilled, “In thee and in thy seed shall all the nations of the earth be blessed.” Shiloh shall come, and “to him shall the gathering of the people be.” Babel’s dispersion shall be obliterated by the gathering arm of the Great Shepherd King. “For the shields of the earth belong unto God.” The insignia of pomp, the emblems of rank, the weapons of war, all must pay loyal homage to the King of all. Right honourables must honour Jesus, and majesties must own him to be far more majestic. Those who are earth’s protectors, the shields of the commonwealth, derive their might from him, and are his. All principalities and powers must be subject unto Jehovah and his Christ, for “He is greatly exalted.” In nature, in power, in character, in glory, there is none to compare with him. Oh, glorious vision of a coming era! Make haste, ye wheels of time! Meanwhile, ye saints, “Be ye stedfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.”

2. “O clap your hands, all ye nations” (ver. 1). Were the people of the Jews all the nations? No, but blindness in part is happened to Israel, that senseless children might cry, “Calve,” “Calve;” and so the Lord might be crucified in the place of Calvary, that by His Blood shed He might redeem the Gentiles, and that might be fulfilled which saith the Apostle, “Blindness in part is happened unto Israel, until the fulness of the Gentiles be come in.” Rom. xi. 25.

3. “For the Lord Most High is terrible” (ver. 2). The Most High in descending made like one ludicrous, by ascending into Heaven is made terrible. “A great King over all the earth.” Not only over the Jews; for over them also He is King. For of them also the Apostles believed and of them many thousands of men sold their goods, and laid the price at the Apostles’ feet, Acts iv. 34. Matt. xxvii. 37. [Isa. xlix. 6.—C.]

4. “He hath subdued the people under us, and the nations under our feet” (ver. 3). Which subdued, and to whom? Who are they that speak? Haply Jews? Surely, if Apostles; surely, if Saints. For under these God hath subdued the people and the nations, that to-day are they honoured among the nations, who by their own citizens earned to be slain: as their Lord was slain by His citizens, and is honoured among the nations; was crucified by His own, is adored by aliens, but those by a price made His own. For therefore bought He us, that aliens from Him we might not be. Thinkest thou then these are the words of Apostles, “He hath subdued the people under us, and the nations under our feet”? I know not. Strange that Apostles should speak so proudly, as to rejoice that the nations were put under their feet, that is, Christians under the feet of Apostles. For they rejoice that we are with them under the feet of Him who died for us. For under Paul’s feet ran they, who would be of Paul, to whom He said, “Was Paul crucified for you?” 1 Cor. i. 13. [See (A.N.F. vol. v. p. 563) the noble charities of early Christians.—C.] 5. “He hath chosen an inheritance for us, the excellency Speciem. elder, and it was said, “Two peoples are in thy womb, and the elder shall serve the younger.” Gen. xxv. 23. Rom. x. 3. Gen. xxv. 30–34. Meruerat. Acts vii. 39.

6. “God is gone up with jubilation” (ver. 5). Even He our God, the Lord Christ, is gone up with jubilation; “the Lord with the sound of a trumpet.” “Is gone up:” whither, save where we know? Whither the Jews followed Him not, even with their eyes. For exalted on the Cross they mocked Him, ascending into Heaven they did not see Him. “God hath gone up with jubilation.” What is jubilation, but admiration of joy which cannot be expressed in words? As the disciples in joy admired, seeing Him go into Heaven, whom they had mourned dead; truly for the joy, words sufficed not: remained to jubilate what none could express. There was also the voice of the trumpet, the voice of Angels. For it is said, “Lift up thy voice like a trumpet.” Angels preached the ascension of the Lord: they saw the Disciples, their Lord ascending, tarrying, admiring, confounded, nothing speaking, but in heart jubilant: and now was the sound of the trumpet in the clear voice of the Angels, “Ye men of Galilee, why stand ye gazing up into Heaven? this is Jesus.” Acts i. 11. Matt. xxviii. 20. Phil. iv. 5, 6.

7. “Sing praises to our God, sing praises” (ver. 6). Whom as Man mocked they, who from God were alienated. “Sing praises to our God.” For He is not Man only, but God. Man of the seed of David, Rom. i. 3. Rom. ix. 5. John i. 1.

8. “For God is the King of all the earth” (ver. 7). What? And before was He not God of all the earth? Is He not God of both heaven and earth, since by Him surely were all things made? Who can say that He is not his God? But not all men acknowledged Him their God; and where He was acknowledged, there only, so to say, He was God. “In Judah is God known.” Ps. lxxvi. 1. delivered thee, the God of the whole earth shall He be called.” Isa. liv. 5. Correcti. ms. Vat. ap. Ben. corde recti, “right in heart.” [The adoration of the Host was unknown to the ancient Church.—C.]

9. “God shall reign over all nations” (ver. 8). Who reigned over one nation, “shall reign” (saith He) “over all nations.” When this was said, God reigned over one nation. It was a prophecy, the thing was not yet shown. Thanks be to God, we now see fulfilled what before was prophesied. A written promise God sent unto us before the time, the time fulfilled He hath repaid us. “God shall reign over all nations,” is a promise. “God sitteth upon His Holy Seat.” What then was promised to come, now being fulfilled, is acknowledged and held. “God sitteth upon His Holy Seat.” What is His Holy Seat? Haply saith one, The Heavens, and he understandeth well. For Christ hath gone up, Acts i. 2. 2 Tim. iv. 1. 1 Cor. i. 24. Wisd. vii. 27.

10. “The princes of the peoples are gathered together unto the God of Abraham” (ver. 9). The God of Abraham, and the God of Isaac, and the God of Jacob. Exod. iii. 6. John viii. 33. John viii. 39. Luke vii. 6, 7. sit down with him in the kingdom of heaven, and be his sons. Whereby his sons? Not as born of his flesh, but by following his faith. “But the children of the kingdom,” that is, the Jews, “shall be cast into outer darkness, there shall be weeping and gnashing of teeth.” Matt. viii. 12. 11. And what they who belonged to the God of Abraham? “For the mighty gods of the earth are greatly lifted up.” They who were gods, the people of God, the vineyard of God, whereof it is said, “Judge betwixt Me and My vineyard,” Isa. v. 3. Gen. iii. 19. Rom. xi. 17.

O clap your hands, all ye people, Meaning the Gentiles more especially; see Psalm 117:1 compared with Romans 15:9; who had reason to rejoice and be glad, since the ascended Lord and King here spoken of was given to be their Saviour, was the propitiation for their sins, and had given himself a ransom price for them; and now the Gospel was preached among them, by an order from him after his resurrection; and upon his ascension gifts were bestowed on his apostles, qualifying them for it; when many of them were converted by it, and were made partakers of the same grace and privileges with the Jews that believed in Christ, and were formed into Gospel churches. Wherefore they are called upon to declare their joy and gladness by "clapping their hands"; which is a gesture expressive of exultation and joy; see Psalm 98:8, Nahum 3:19. It was used at the unction and coronation of a king, 2 Kings 11:12; and so very proper to be used on occasion of the Messiah being made or declared Lord and Christ, as he was at his ascension, Acts 2:36; shout unto God with the voice of triumph; as when triumphs are made on account of victories obtained, which was now the case; Christ having conquered sin, Satan, and the world, by his sufferings and death, and having spoiled principalities and powers, made a show of them, openly triumphing over them, when he ascended on high, and led captivity captive; and he having sent his apostles into the Gentile world with his Gospel, they were caused to triumph in him wherever they came. And now these external actions of clapping hands, and shouting with the voice, are expressive of inward spiritual joy; which those among the people who were conquered by the grace of God, and had a sight of their ascended Lord and Saviour, were filled with: and who are exhorted to express it in this manner, unto God: not to angels, nor to men, no, not to ministers, who brought the joyful tidings to them; but to God, either to God the Father, for all their temporal and spiritual blessings; especially for the unspeakable gift of his Son, to suffer and die for them: or to the Son of God, God manifest in the flesh; God that was gone up with a shout, Psalm 47:5; and was now at the right hand of God, crowned with glory and honour; who, by the sufferings of death, had obtained eternal redemption for them.

For the Lord most high is terrible,.... Christ is not only the Son of the Highest, but he himself is the most high God, God over all, blessed for ever. He is higher than the highest, than the angels in heaven, or any of the sons of men on earth. He is the high and lofty One, that dwells in the high and lofty place. And even this character agrees with him as the ascended Lord and King in his human nature; he is ascended on high, is set down on the right hand of the Majesty on high. He is highly exalted to be a Prince and a Saviour; he is made higher than the heavens, and than the kings of the earth are; angels, authorities, and powers, are subject to him. And this is a reason exciting all the people to joy and gladness. And he is "terrible" to his enemies, being the Lion of the tribe of Judah; who will rule the nations with a rod of iron, and break them in pieces as a potter's vessel: and so he will be when he shall come in the clouds of heaven, land descend from thence, in flaming fire, to take vengeance on those who have despised and rejected him; and at the same time will be glorious to and admired by them that believe in him. His appearance, which will be terrible to others, will be matter of joy to them. Though the word used may be rendered as it is in Psalm 111:9; "reverend" or "to be feared" (b), as he is; see Isaiah 8:13; both on account of his goodness, as the Redeemer and Saviour of his people, Hosea 3:5; and of his greatness, being equal with God, and King of saints. As it follows; he is a great King over all the earth; as he must needs be, since he is the great God and our Saviour; and is King of kings, and Lord of lords. He is now King of Zion, and head over all things to the church; and before long the kingdoms of this world will become his, and he will take to himself his great power and reign, and shall be King over all the earth openly and visibly; he shall be one, and his name One, Zechariah 14:9; which is another reason for joy and gladness among the people. (b) "reverendus", Junius & Tremellius; "timendus est", Coccius; "venerandus", Michaelis.

He shall subdue the people under us, and the nations under our feet. As Joshua, his type, subdued the Canaanites; and as David, another type of subdued the Syrians, Moabites, and others: the Jews from these words expect, that, in the times of the Messiah they look for, the Gentiles in a literal sense will be subdued by him, and become subject to them; but these, and all other expressions of the like kind, are to be understood in a spiritual sense; such as Isaiah 49:23; and which will have their accomplishment in the latter day, in the subjection of the Gentiles to the word and ordinances of the Gospel administered in his churches: though the passage here refers to the times following the ascension of Christ to heaven, when he went forth in the ministry of his apostles conquering and to conquer; and which he made use of to cause the people to fall under him, and to be willing to be saved by him; to submit to his righteousness, and to his ordinances, the sceptre of his kingdom; and which was causing them to triumph, and subduing the people under them, who through the Gospel preached by them became obedient by word and deed; and which was an occasion of joy even to the conquered ones.

He shall choose our inheritance for us,.... Either a portion in this life; God knows what is best for his people, and therefore they should leave it with him, who can make a better choice for them than for themselves: an Heathen (c) once gave this advice, "give thyself wholly to the will and disposal of the celestial ones; for they who are used to give good things easily can also choose the fittest.'' Or the heavenly inheritance, so called in allusion to the land of Canaan, subdued and possessed by the Israelites, in which Christ is greatly concerned; his people are predestinated to the adoption of children, that is, to the inheritance they are adopted to by him, in whom they obtain it; through his death they receive the promise of eternal inheritance, he being the testator of that will of their heavenly Father which bequeaths it to them; it is his righteousness which gives them a title to it, and through his grace they have a meetness for it, and he will at last introduce them into it; all which is a reason for joy and gladness in them. The Arabic version renders it, "he hath chosen us an inheritance for himself"; so the Lord's people are, Deuteronomy 32:9. Christ asked them of his father, and he gave them for his inheritance, he having chosen them as such, and greatly delighted he is with them, Psalm 2:8; the excellency of Jacob whom he loved. The saints, who are, in his esteem, the excellent in the earth, and who will be in the latter day an eternal excellency, Psalm 16:3; even the whole church, consisting of Jews and Gentiles, the spiritual Jacob or Israel of God, whom Christ has loved with an everlasting love, and therefore has chosen them for his portion and peculiar treasure; as Jacob in person was loved when Esau was hated. Selah; on this word; see Gill on Psalm 3:2. (c) Socrates apud Valer. Maxim. l. 7. c. 2. extern. 1.

God is gone up with a shout,.... That is, the Son of God, who is truly and properly God, equal to the Father, having the same perfections; God manifest in the flesh, the Word that was made flesh, and dwelt among men on earth; who in the next clause is called "Lord" or "Jehovah", being the everlasting "I AM", which is, and was, and is to come; he having done his work on earth he came about, went up from earth to heaven in human nature, really, locally, and visibly, in the sight of his apostles, attended by angels, and with their shouts and acclamations, which are here meant; the Lord with the sound of the trumpet; which circumstance, though not related in the account of Christ's ascension in the New Testament, yet inasmuch as the angels say he shall descend in like manner as he ascended, and that it is certain he will descend with a shout, with the voice of the archangel, and the trump of God; so that if his ascent was as his descent will be, it must be then with a shout, and the sound of a trumpet, Acts 1:10. This text is applied to the Messiah by the ancient Jewish writers (d). (d) Bemidbar Rabba, s. 15. fol. 218. 1.

Sing praises to God,.... That is gone up with a shout, Christ Jesus, our ascended Lord and King, as the apostles did at the time of his ascension, Luke 24:52; sing praises; sing praises unto our King, sing praises: who was then made Lord and Christ, declared King of saints, and crowned with glory and honour; the repetition of the phrase sing praises denotes frequency, constancy, fervency, and great devotion in the performance of this service; and that the ascension of Christ, the occasion of it, is of the greatest moment and importance, and requires it to be performed in such a manner.

For God is the King of all the earth,.... Or "the king of all the earth is God" (e); the same that is ascended into heaven, and is King of saints, even Christ Jesus; and so he will appear to be, especially in the latter day; See Gill on Psalm 47:2; sing ye praises with understanding; or, as De Dieu renders it, to him that understandeth, that is, to God the only wise, whose understanding is infinite; even to Christ, who, as God, knows all things; and, as man and Mediator, is of quick understanding, and has all the treasures of wisdom and knowledge in him; so R. Obadiah, "sing of him who understands"; or, "sing ye praises, O everyone that understandeth" (f); that is, how to sing, as everyone does not; this is the sense of Aben Ezra and Kimchi; or "with understanding", as we render it; with understanding of what is sung. The Apostle Paul seems to refer to this passage in 1 Corinthians 14:15. The Targum renders it, "with a good understanding". (e) So Junius & Tremellius, Piscator, Cocceius, Michaelis. (f) "canite, intelligens", Montanus; i.e. "unusquisque", Vatablus.

God reigneth over the Heathen,.... He reigned over Israel under the former dispensation, and now he reigns over the Gentiles under the Gospel dispensation; as appears by the numerous instances of conversion among them in the first ages of Christianity; and by the many churches that were planted by the means of the apostles; and by the destruction of the Roman Pagan empire under the sixth seal, Revelation 6:12; and which will still more appear by the destruction of Rome Papal, when all the Heathens shall perish out of the land; and by the fulness and forces of the Gentiles being brought into a submission to him; all which are reasons to sing praises to him; God sitteth upon the throne of his holiness; or his holy throne, which is heaven; on the right hand of the throne of the Majesty in the heavens; on his Father's throne; having done his work on earth he is received up into heaven, and is set down on a throne at the right hand of God, an honour which none of the angels have: he has ceased from his work and entered into his rest, and sits and sees of the travail of his soul; all which is matter of joy to his people, and a reason why they should sing praises; and the rather, since they are set down with him in heavenly places: or this may be understood of his sitting on the throne of judgment to judge the world in righteousness at the last day, it following upon his reign over the Gentiles; though the other sense best agrees with his immediate ascension to heaven.

The princes of the people are gathered together,.... Not against Christ, as at his first coming, but to him, and to his church and people; even the great men of the earth, the kings and princes of it, as they will in the latter day; see Isaiah 49:23; or this may mean the saints in general, who are all of them the princes of people, and are set among princes, yea, are kings priests unto God; some render it, "the willing" or "voluntary ones of his people" (g); the same word is here used as in Psalm 110:3; where it is rendered "willing", and designs such who are made willing to be saved by Christ, submit to his righteousness, and be subject to his word and ordinances; even the people of the God of Abraham; whom the God of Abraham has chosen for his people, taken into covenant, given to his Son, and who are redeemed by his blood, and effectually called by his grace; and who, though Gentiles, belong to the same covenant and the same covenant God as Abraham did, and have the blessing of Abraham upon them; and are indeed his spiritual seed, being Christ's. The Targum is, "the people that believe in the God of Abraham". The words may be rendered in connection with the former clause, "gathered together unto the people of the God of Abraham" (h); and so denote the association of the Gentiles converted with the believing Jews, as was at the first times of the Gospel, and will be at the latter day, 1 Corinthians 12:13; for the shields of the earth belong unto God; that is, the rulers of the earth, as the word is rendered in Hosea 4:18; who are as a shield and a protection to their subjects; these are set up and put down by the Lord at his pleasure; and their hearts are in his hands, and he can convert them when he pleases, and gather them to his Son, and into his churches; or, as Jarchi interprets it, "he has power in his hands to protect as with a shield all that trust in him;'' safety is of the Lord; the protection of the world and of the church is from him who is King over all the earth; he is greatly exalted; that is, Christ, who has all power in heaven and in earth; he is highly exalted at the right hand of God, angels, authorities, and powers, being subject to him. (g) "voluntarii populorum", Junius & Tremellius, Piscator, Cocceius. (h) So Pagninus, Montanus, Vatablus, Gejerus.

His universal sovereignty now exists, and will be made known.

under us--that is, His saints; Israel's temporal victories were types of the spiritual conquests of the true Church.

The instruction continued. throne of . . . holiness--or, "holy throne" (see on Psa 2:6; Psa 23:4).

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 (Psa 48:1), and ends with the praises of God and his goodness, Psa 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 (Psa 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, Psa 132:13, Psa 132:14. It is the city of the great King (Psa 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 (Mat 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 (Psa 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 (Psa 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, Zac 14:20, Zac 14:21. 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 (Mat 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, Psa 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 (Psa 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, Psa 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, Psa 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, Psa 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 (Num 24:2): They saw it and marvelled, and hasted away, Psa 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, Psa 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 (Th1 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 (Psa 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, Job 27:21); these shall put them into confusion, and break all their measures. Who knows the power of God's anger?

Psalm 48:1-3 1. Great is Jehovah, 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 in her palaces is known for a defence, [or fortress.] 1. Great is Jehovah, and greatly to be praised. The prophet, before proceeding to make mention of that special example of the favor of God towards them, to which I have adverted, teaches in general that the city of Jerusalem was happy and prosperous, because God had been graciously pleased to take upon him the charge of defending and preserving it. In this way he separates and distinguishes the Church of God from all the rest of the world; and when God selects from amongst the whole human race a small number whom he embraces with his fatherly love, this is an invaluable blessing which he bestows upon them. His wonderful goodness and righteousness shine forth in the government of the whole world, so that there is no part of it void of his praise, but we are everywhere furnished with abundant matter for praising him. Here, however, the inspired poet celebrates the glory of God which is manifested in the protection of the Church. He states, that Jehovah is great, and greatly to be praised in the holy city. But is he not so also in the whole world? Undoubtedly he is. As I have said, there is not a corner so hidden, into which his wisdom, righteousness, and goodness, do not penetrate; but it being his will that they should be manifested chiefly and in a particular manner in his Church, the prophet very properly sets before our eyes this mirror, in which God gives a more clear and vivid representation of his character. By calling Jerusalem the holy mountain, he teaches us in one word, by what right and means it came to be in a peculiar manner the city of God. It was so because the ark of the covenant had been placed there by divine appointment. The import of the expression is this: If Jerusalem is, as it were, a beautiful and magnificent theater on which God would have the greatness of his majesty to be beheld, it is not owing to any merits of its own, but because the ark of the covenant was established there by the commandment of God as a token or symbol of his peculiar favor. 2. Beautiful for situation, the joy of the whole earth, is mount Zion For the confirmation of the statement made in the preceding sentence, the prophet celebrates the excellencies for which mount Zion was at that time renowned; and in them was to be seen the glory of God, of which I have just now spoken. The beauty of its situation, which he mentions in the first place, was indeed natural; but by it he gives us to understand, that from the very commencement the agreeable appearance of the city had engraven upon it marks of the favor of God, so that the sight of it alone showed that God had in a special manner adorned and enriched that place, with the view of its being, at some future period, consecrated to sacred purposes. I do not, however, think that the situation is called beautiful and pleasant, merely because it was unequalled in the country of Judea; for there were other cities, as is well known, which were in no respect inferior to Jerusalem, either as to fertility or pleasantness of situation, and other advantages. In my opinion, along with the situation of the city, the Psalmist comprehends the glory which it derived from another source -- from the circumstance that the temple of God was built there. When, therefore, we hear the beauty of the city here celebrated, let us call to our remembrance that spiritual beauty which was added to the natural beauty of the place, after the prophecy was given forth that the ark would there abide for ever. With respect to the word nvph, noph, which I have translated situation, commentators are not agreed. Some understand it as meaning height or elevation, as if it had been said that Jerusalem was situated on high and elevated ground. Others render it climate [190] because the Jews metaphorically call climates branches, [191] on account of the extent to which they are spread out. In a matter like this, which is of no great consequence, I am not disposed to be so very critical. Only I have selected that translation which seemed to me the most probable, namely, that the country in its appearance was pre-eminently pleasant and delightful. When the Psalmist speaks of mount Zion being on the sides of the north, it is doubtful whether he lays it down as a commendation of mount Zion, that it lay or looked towards the north; or whether we should explain the sentence thus: Although mount Zion looks towards the north, that does not in any degree diminish its beauty. The former interpretation, however, seems to me to give the more natural meaning. We find the prophet Isaiah, with the view also of touching upon the excellence of this mountain, applying to it the very expression which is here employed. In the 14th chapter of his Prophecies, at the 13th verse, he represents Sennacherib as speaking thus: "I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north." The Psalmist, in the next place, calls mount Zion the joy of the whole earth And he thus describes it, not only because, as the Jews foolishly talk, that country was healthy on account of the mildness of the climate; or because it produced sweet and excellent fruits, which might gratify ard yield delight to foreign nations -- for this also is a cold and unsatisfactory speculation; -- but because from thence salvation was to issue forth to the whole world, even as all nations have borrowed from thence the light of life, and the testimony of heavenly grace. If the joy which men experience and cherish is without God, the issue of their joy at length will be destruction, and their laughter will be turned into gnashing of teeth. But Christ appeared with his Gospel out of Zion, to fill the world with true joy and everlasting felicity. In the time of the prophet, the knowledge of the Gospel, it is true, had not yet reached foreign nations; but he makes use of this manner of expression with the highest propriety, to teach the Jews that true blessedness was to be sought for only from the gracious covenant of God, which was deposited in that holy place. At the same time also, he has foretold that which was at length fulfilled in the last time by the coming of Christ. From this we may learn, that to cause the hearts of the godly to rejoice, the favor of God alone abundantly suffices; as, on the contrary, when it is withdrawn, all men must inevitably be thrown into a state of wretchedness and sorrow. What is added immediately after, concerning the city of the great King, is intended to show, that mount Zion was not only holy itself, but that this high prerogative had been conferred upon it to render sacred the whole city, where God had chosen his seat, that he might rule over all people. 3. God in her palaces is known for a defense Here the sacred poet again brings forward, for the purpose of setting forth the dignity of the city of Jerusalem, the protection which God afforded it; as we have seen in Psalm 46:5, "God is in the midst of her: she shall not be moved: God shall help her, and that right early." He expressly makes mention of palaces for the sake of contrast -- to teach the Jews, that although the holy city was fortified by strong towers, and had within it magnificent houses, and such as resembled fortresses, yet its continued safety was owing to the power and aid of God alone. By these words, the people of God are taught, that although they dwell in strongholds and palaces, they must, nevertheless, be carefully on their guard, that this magnificence or loftiness may not shroud or conceal from their view the power of God; and that they be not like worldly men, who, resting satisfied with riches and earthly means of help, set no value whatever upon having God for their guardian and protector. Worldly wealth, from our natural perverseness, tends to dazzle our eyes, and to make us forget God, and, therefore, we ought to meditate with special attention upon this doctrine, That whatever we possess, which seems worthy of being prized, must not be permitted to obscure the knowledge of the power and grace of God; but that, on the contrary, the glory of God ought always clearly to shine forth in all the gifts with which he may be pleased to bless and adorn us; so that we may account ourselves rich and happy in him, and no where else. Footnotes: [190] Beautiful in climate, that is, mount Zion is situated in a fair and lovely climate. This is the view taken by Montanus and Ainsworth. Bate and Parkhurst read, "Beautiful in extension, i.e., in the prospect which it extends to the eye." [191] Some ancient copies of the Septuagint have for the original words, yphh nyph, yepheh noph, which Calvin renders beautiful for situation, eurunon, which Augustine and Ambrose translate by dilatans, spreading "This," says Hammond, "may not improbably have respect to a notion of nvph, usual in the Misneh for the boughs or top branches of a tree; which some of the Jews also would have take place here, as comparing Zion to a beautiful well-spreading tree."

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 (Psa 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, Mat 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," Psa 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 (Psa 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 (Psa 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, Psa 22:27; Rev 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 (Psa 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 (Psa 48:12, Psa 48:13): 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, Neh 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 (Psa 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, Psa 48:5. Jerusalem was generally looked upon as an impregnable place, as appears, Lam 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 thee 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, Mat 24:1, Mat 24:2. 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, Psa 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, Rev 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.

Psalm 48:4-7 4. For, behold! the kings assembled, they passed away together. 5. They saw, so they marvelled; they were frightened, they fled precipitately. 6. Fear [192] seized upon them there, and pain as of a woman in travail. 7. By the east wind thou breakest in pieces the ships of Tarshish. 4 For, behold! the kings assembled Here that special deliverance of which I have spoken is touched upon. The prophet relates how, when the kings were assembled together to destroy Jerusalem, their efforts passed away without producing any effect, even as clouds in the atmosphere vanish away; yea, he tells us, that by a simple look at the city, they were defeated and undone, and that not after an ordinary manner, but like a woman who, when the hour of child-birth has come upon her, finds herself suddenly afflicted with pain and sorrow. We cannot affirm with certainty what particular part of Jewish history the prophet here speaks of; but the statements made suit very well both the time of Ahaz, and that of Hezekiah or Asa. It was indeed a wonderful work of God, when two very powerful kings -- the king of Syria and the king of Israel, accompanied with an immense army -- had smitten the city with such terror, that the king and his people were brought to the brink of despair, to see this formidable host suddenly routed and disappointed of the certain expectation which they entertained of making themselves masters of the city. Hence the prophet Isaiah 7:4 ironically calls them "smoking firebrands," because they were, so to speak, burning torches to kindle and consume by fire the whole country of Judea. Nor was the destruction of the countless host of Sennacherib in one night by an angel, without the intervention of man's agency, a less stupendous miracle, (2 Kings 19:35; Isaiah 37:36.) In like manner, when the king of Ethiopia gathered together an army of ten hundred thousand men, and came to besiege Jerusalem, the overthrow of so great a host was a memorable instance of the power of God, (2 Chronicles 14:9.) But whatever was the occasion on which this psalm was composed, the sacred writer informs us that the Jews found from manifest experience that God was the guardian and protector of the holy city, when he opposed himself to the invincible power of their enemies. He first declares that the kings assembled By these words he intimates that they had confederated and conspired together to destroy the Church. The expression, passed away together, may be explained in two ways; either as meaning that the armies when they had gathered themselves together were reduced to nothing, or that they undertook together, and with one consent, the expedition, as it were marshalled in battle array. This second sense seems to me the most suitable to the scope of the passage; for it follows immediately after in the fifth verse, that they stood stricken with astonishment whenever they saw the city; and yet there will be no impropriety in understanding this verse as added by way of amplification. But as it affects very little the substance of the passage which of these two interpretations is adopted, I leave the reader to choose that which he considers the most appropriate. When the Psalmist says that upon beholding the city they marvelled -- were frightened -- fled precipitately -- and were seized with sorrow, like the pangs of a woman in travail -- he heaps together as many and varied expressions as possible, in order to set forth the greatness of the miracle which God had wrought in the overthrow of such a vast and formidable host. The language should be resolved thus: As soon as they saw the city they marvelled. It is related of Caesar in ancient times, that when speaking of the ease with which he subdued Egypt, he made use of the laconic saying, "I came, I saw, I conquered;" but the prophet here states, on the contrary, that the ungodly were struck with amazement at the mere sight of the city, as if God had dazzled their eyes with the splendor of his glory. The particle kn, ken, so, is put as it were to show the thing by pointing to it with the finger. In the verse which immediately follows, the adverb sm, sham, there, is used in the same sense. The comparison of a woman in travail is intended to express the sudden change which came upon the enemies of Israel. It afforded a more bright and illustrious manifestation of the grace of God, that they were seized with a fear which they had not anticipated, lost their courage all at once, and from the height of secure and presumptuous pride, instantly fell into such a state of terror, and were so confounded, that they precipitately betook themselves to flight. [193] From this passage we are taught that it is no uncommon thing, if in our day the Church is assailed by powerful adversaries, and has to sustain dreadful assaults; for it has been God's usual way from the beginning thus to humble his own people, in order to give more irrefragable and striking proofs of his wonderful power. At the same time, let us remember that a nod alone on the part of God is sufficient to deliver us; and that, although our enemies may be ready to fall upon us on every side to overwhelm us, it is in his power, whenever he pleases, to strike them with amazement of spirit, and thus to make their hearts fail in a moment in the very midst of their efforts against us. Let this reflection serve as a bridle to keep our minds from being drawn away, to look in all directions for human aid. 7. By the east wind [194] thou breakest in pieces the ships of Tarshish Commentators are divided in their view of this passage. [195] But let us rest contented with the natural sense, which is simply this, that the enemies of the Church were overthrown and plunged into destruction, just as God by suddenly raising storms sinks the ships of Cilicia to the bottom of the sea. The Psalmist celebrates the power which God is accustomed to display in great and violent storms; and his language implies that it is not to be wondered at if God, who breaks by the violence of the winds the strongest ships, had also overthrown his enemies, who were inflated with the presumptuous confidence which they reposed in their own strength. By the sea of Tarshish the Hebrews mean the Mediterranean Sea, because of the country of Cilicia, which in ancient times was called Tarshish, as Josephus informs us, although in process of time this name came to be restricted to one city of the country. But as the chief part of the naval traffic of the Jews was with Cilicia, there is here attributed to that country by synecdoche what was common to other countries which were at a greater distance and less known. Footnotes: [192] "Tremblement." -- Fr. "Trembling." [193] "Et d'une fierte pleine d'asseurance et outrecuidance sont incontinent tombez en espouvantement et ont tellement este estourdis, qu'ils s'en sont fuis grand erre." -- Fr. [194] The east wind in Judea and in the Mediterranean is very tempestuous and destructive. It is also very dry and parching, as well as sudden and terrible in its action. Genesis 41:6; Exodus 14:21; Ezekiel 19:12; and 27:26; Job 27:21; Isaiah 27:8; Jeremiah 18:17; Jonah 4:8. Hence the LXX. translate the original words, "En pneumati biaio," "With a violent wind;" and the Chaldee reads, "A strong east wind as a fire from before the Lord." "Such a wind," says Bishop Mant, "is well known to the modern mariner by the name of Levanter, and is of the same kind as that spoken of in the twenty-seventh chapter of the Acts of the Apostles, under the name of Euroclydon." [195] It is supposed by some that there is in it an implied similitude; the particle of similitude used in the preceding verse being understood. Thus French and Skinner translate the 6th and 7th verses -- "Then did trembling seize upon them -- Pangs as of a woman in travail -- As when with a stormy wind, Thou breakest in pieces the ships of Tarshish." According to this translation, "the ships of Tarshish" do not refer to an invading army, nor "the breaking in pieces of them" to an actual storm which had this effect; but the sacred writer employs another figure, the more vividly to describe the terror which seized upon these confederate powers. He had in the preceding verse compared it with the pangs of a woman in travail; and here he compares it to the trembling which seized upon mariners when the fury of the east wind, which shattered in pieces the largest and strongest vessels, as the ships of Tarshish probably then were, was let loose upon them.

Psalm 48:8-10 8. As we have heard, so have we seen in the city of Jehovah of hosts, [or armies,] in the city of our God: God will establish it for ever. Selah. 9. O God! we have waited for thy mercy in the midst of thy temple. 10. As is thy name, O God! so is thy praise unto the ends of the earth: thy right hand is full of righteousness. 8. As we have heard, so have we seen. There are two senses in which this passage may be understood, either of which is suitable. The first is, that the sacred writer, speaking in the name of true believers, declares that the same power which God in the days of old had displayed in delivering their fathers, he now exercised towards their posterity. They had heard from the mouth of their fathers, and had learned from sacred history, how God in his great mercy and fatherly goodness had succoured his Church; but now they affirm that they can bear testimony to this not only from their having heard it spoken about, but also from having seen it, [196] inasmuch as they had actually experienced the same mercy exercised by God towards themselves. The amount of what is stated then is, that the faithful not only had a record of the goodness and power of God in histories, but that they also felt by actual experience, yea, even saw with their eyes, what they knew before by hearsay, and the report of their fathers; and that therefore God continues unchangeably the same, confirming as he does, age after age, the examples of his grace exhibited in ancient times, by renewed and ever-recurring experiences. The other sense is somewhat more refined; and yet it is very suitable, namely, That God actually performed what he had promised to his people; as if the faithful had said, that what they had before only heard of was now exhibited before their eyes. As long as we have only the bare promises of God, his grace and salvation are as yet hidden in hope; but when these promises are actually performed, his grace and salvation are clearly manifested. If this interpretation is admitted, it contains the rich doctrine, that God does not disappoint the hope which he produces in our minds by means of his word, and that it is not His way to be more liberal in promising than faithful in performing what he has promised. When it is said, in the city, the letter v, beth, is taken for m, mem, or l, lamed; that is to say, for of, or as to, or with respect to the city. The prophet does not mean to say that in Jerusalem the faithful were informed that God would succor his servants, although this was no doubt true, but that God from the beginning had been the gracious and faithful guardian of his own city, and would continue always to be so. Mention is expressly made of the city of God, because he has not promised to extend the same protecting care to all indiscriminately, but only to his chosen and peculiar people. The name Jehovah of armies is employed to express the power of God; but immediately after the faithful add, that he is their God, for the purpose of pointing to their adoption, that thus they may be emboldened to trust in him, and thus to betake themselves freely and familiarly to him. In the second Council of Nice, the good fathers who sat there wrested this passage to prove that it is not enough to teach divine truth in churches, unless there are at the same time pictures and images for confirming it. This was a piece of silliness very shameful, and unworthy of being mentioned, were it not that it is profitable for us to understand that those who purposed to infect the Church of God with such a corruption, were horribly stricken with a spirit of giddiness and stupidity. The concluding clause of the verse distinguishes Jerusalem from all the other cities of the world, which are subject to vicissitudes, and flourish only for a time. As Jerusalem was founded by God, it continued steadfast and unmoved amidst the varied commotions and revolutions which took place in the world; and it is not to be wondered at, if he continued through successive ages to maintain the city of which he made choice, and in which it was his will that his name should be called upon for ever. It may, however, be objected, that this city was once destroyed, and the people carried into captivity. But this does not militate against the statement here made; for, before that event happened, the restoration of the city was foretold by Jeremiah 27:22; and, therefore, when it took place, God truly, and in a special manner, showed how steadfast his work was. And now, since Christ by his coming has renewed the world, whatever was spoken of that city in old time belongs to the spiritual Jerusalem, which is dispersed through all the countries of the world. Whenever, therefore, our minds are agitated and perplexed, we should call to remembrance the truth, that, whatever dangers and apprehensions may threaten us, the safety of the Church which God has established, although it may be sorely shaken, can never, however powerfully assaulted, be so weakened as to fall and be involved in ruin. The verb, which is in the future tense, will establish, may be resolved into the past tense, has established; but this will make no difference as to the sense. 9 O God! we have waited for thy mercy This verse teaches us that the faithful were preserved by the power of God; for, when all things were in a state of the greatest confusion, they continued tranquil and patient until God at length, having pity upon them, brought them help. The Hebrew word, dmm, damam, which we have rendered to wait, properly signifies to be silent, and is here used to denote tranquillity of mind. From this we conclude, that the people of God were so harassed with dangers, that, had they listened to the judgment of carnal sense and reason, they would have been overwhelmed with terror; even as we know that men are in a state of continual uneasiness, and are driven hither and thither by contrary waves, until faith tranquillise their minds, and settle them in true patience. The amount of what the Psalmist says is, that the faithful, although severely afflicted, were not driven from their purpose, and prevented from relying upon the aid of God; but that, on the contrary, by their patience and hope, they opened the gate of his grace. It served to magnify and illustrate the greatness of the grace of God, that their expectations of assistance from him were not disappointed. From this we may also deduce the profitable warning, that if the aid of God is withdrawn from us, it is because we distrust his promises, and, by our impatience, prevent his grace, which is laid up for those who wait in patience, from flowing upon us. But what is meant by the expression, In the midst of the temple? Is it that the people of God maintained their faith only in that place, and that each of them ceased to hope as soon as he returned to his own dwelling? No; on the contrary, it is certain that they carried home with them the hope which they had entertained in the temple, that they might continue steadfastly to abide by it. But God having promised that this place, in which he would be called upon, would be the seat and dwelling-place of his power and grace, his people here affirm, that, relying upon this heavenly promise, they were persuaded beyond all doubt that God would show himself merciful and gracious towards them, since they had a real and sure pledge of his presence. We must not conceive, merely because our own fancy suggests it, that God will be our deliverer. We are to believe that he will be so only in so far as he freely and willingly offers himself to us in this character. Now, if this symbol or pledge of the presence of God, which was only a shadow, ought to have had such influence upon the minds of true believers under the former dispensation, as to make them hope for life in the midst of death, surely when Christ has now descended amongst us, to unite us much more closely to his Father, we have sufficient ground for continuing in a state of undisturbed tranquillity, although the world should be embroiled in confusion and turned upside down. Only it must be our endeavor that the service of God may flourish pure and entire amongst us, and that thus the glory of his temple may shine forth in the midst of us. 10. As is thy name, O God! so is thy praise Some connect this verse with the preceding sentence, as if it had been said, Lord, it is not in vain that thou hast enjoined upon us the duty of celebrating thy name; for thou furnishest at the same time matter of praise. Thus the sense will be, that the name of God is magnified and extolled with effect, or that along with his promises his power is at the same time manifested. Others give this exposition, which is somewhat more refined, That the works of God correspond with his name; for in Hebrew he is called, 'l, El, [197] from his power, and he shows in very deed that this name is not applied to him in vain, but that the praise which is ascribed to him by it is right and what is due to him. The former exposition, as it is less forced, so it comes nearer to the words and mind of the sacred writer, namely, that God bore testimony by his works that it was not in vain that he was acknowledged and worshipped by the Jews as the true and only God. Yet when I come to consider the words which follow immediately after, Unto the ends of the earth, I think that the prophet meant something else, -- that he intended to show, that wherever the fame of the name of God may be spread, men will know that he is worthy of the highest praise. The words contain a tacit contrast. At that time, the names of idols, it is well known, were very common, and had sway through the whole world; and yet, whatever fame these counterfeit gods had acquired, we know that praise in no respect belonged to them, since no sign of divinity whatever could be discovered about them. But here the prophet, on the contrary, declares, Lord, in whatever part of the world thy name is heard, it will always be accompanied with solid and rightful praise, or it will ever carry along with it matter of praise, since the whole world will understand how thou hast dealt with thy chosen people. What is added immediately after is to the same purpose, Thy right hand is full of righteousness, teaching us, that God, in succouring his own people, clearly manifests his righteousness, as if he stretched forth his arm to us that we might touch his righteousness with the finger; and that he shows not only one specimen or two of his righteousness, but in every thing and every where exhibits to us a complete proof of it. We ought to bear in mind what we have stated elsewhere, that the righteousness of God is to be understood of his faithfulness which he observes in maintaining and defending his own people. From this there accrues to us the inestimable comfort, that the work in which God especially desires to be acknowledged as righteous consists in providing what belongs to our welfare and to our maintenance in safety. [198] We now see that the meaning of the inspired poet is, That the names of false gods prevailed, and were renowned among men, although they had done nothing to furnish matter of true praise; but that it was altogether different with respect to the God of Israel: for wherever the report of him was carried, all would understand that he was the deliverer of his people, and that he did not disappoint their hope and desires, nor forsake them in danger. Footnotes: [196] "Mais maintenant ils disent qu'ils en sont testmoins non pas par avoir ouy dere seulement, mais par avoir veu." -- Fr. [197] "C'est a dire, Fort." -- Fr. marg. "That is to say, Strong." [198] "Que l'oeuvre en laquelle Dieu vent singulierement estre recognu juste, c'est in procurant les choses qui appartienent a nostre salut, et a nous maintenir en sauvete." -- Fr.

Psalm 48:11-14 11. Mount Zion shall rejoice, the daughters [199] of Judah shall be glad, because of thy judgments. 12. Encompass Zion, and go round about her, number her towers. 13. Set your hearts [200] to her walls, exalt her towers, [201] that ye may make report to the generation to come. 14. For this God is our God for ever and ever: he will be our guide even unto death. 11 Mount Zion shall rejoice The Psalmist now concludes his exhortation to rejoicing, telling us that Jerusalem and the other cities of Judea shall have cause to commend the righteousness of God, [202] because they had found from undoubted experience that he was the protector of their welfare. He here makes use of the word judgment, because God, who undertook the cause of his Church, openly showed that he was the enemy of her oppressors, and that he would repress their presumption and audacity. 12 and 13 Encompass Zion, etc. Here the prophet again commends the situation and beauty of Jerusalem, intimating that the city was strongly fortified and impregnable; and he does this, because in these external things the blessing of God in some respect shone forth. We must always bear in mind what he stated in a preceding verse, that "God in her palaces is known for a fortress." In making mention here of her towers and walls, we are not to suppose that he would have the minds of the faithful to rest in these things. He rather sets them before us as a mirror in which the character of God may be seen. He therefore says, Encompass Zion that is, look upon it carefully and attentively on every side; -- number her towers, and apply your mind to consider her walls; that is, estimate her palaces as they deserve, and thus it will be manifest beyond all doubt that this is a city chosen of God, seeing it far surpasses all other cities. In insisting upon these points, his whole drift is to make manifest the character with which the Lord had invested Jerusalem in making it a sacred place, in which he himself might take up his abode, and in erecting it as a dwelling-place for his people. It seems, moreover, that the prophet, in stating that the object of his exhortation was, that the beauty and magnificence of the holy city might be reported to the succeeding generation, tacitly gives us to understand, that the time would at length come when that city would be no longer seen. What need would there be for making this report if it could be seen and were always before the eyes of the world? Although, then, he has said a little before that Jerusalem is established for ever, yet he now teaches us, by way of correction, what kind of perpetuity it will be -- that it will endure only till the time of the renovation of the Church. We belong to that generation to come, to whom it is said these things will be reported; for we are sharers in all the benefits which God, in the days of old, bestowed upon his ancient people. The outward splendor for which Jerusalem was admired does not, indeed, stand forth conspicuous amongst us at the present day; but since the coming of Christ into our world, the Church has been no less richly and magnificently adorned with spiritual gifts than Jerusalem, under the shadows of the Law, was in old time surrounded and fortified with strong walls and towers. I have translated the word phsgv, pasgu, exalt, referring it to the value which ought to be put upon the towers of the city because of their excellence. To explain it, as is done by some, fortify or strengthen, seems to be less suitable. If any are inclined rather to follow the interpretation of those who render it look upon or behold, I have no great objection to it. 14. For this God is our God for ever and ever From these words it appears still more clearly, that when the prophet spake of the palaces of Jerusalem, it was not that the godly should keep their eyes fixed upon them, but that by the aid of these outward things they should elevate their minds to the contemplation of the glory of God. God would have them to behold, as it were, the marks of his grace engraven wherever they turned themselves, or rather, to recognize him as present in these marks. From this we conclude, that whatever dignity or excellence shines forth in the Church, we are not to consider it otherwise than as the means of presenting God to our view, that we may magnify and praise him in his gifts. The demonstrative pronoun zh, zeh, this, is not superfluous; it is put to distinguish the only true God, of whose existence and character the faithful were fully persuaded, from all the false gods which men have set themselves to invent. The unbelieving may boldly speak of the name of God, and prate about religion; but however much they may do this, when they are more closely questioned, it will be found that they have nothing certain or settled on the subject. Yea, the vain imaginations and inventions of those who are not grounded in the true faith must necessarily come to nothing. It is, then, the property of faith to set before us not a confused but a distinct knowledge of God, and such as may not leave us wavering, as superstition leaves its votaries, which, we know, is always introducing some new counterfeit deities and in countless numbers. We ought, therefore, so much the more to mark the emphatic demonstrative pronoun this, which is here used. We meet with an almost similar passage in the prophecies of Isaiah, "Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation:"-- Isaiah 25:9 as if the faithful had protested and declared, We have not an uncertain God, or a God of whom we have only a confused and an indistinct apprehension, but one of whom we have a true and solid knowledge. When the faithful here declare that God will continue unchangeably steadfast to his purpose in maintaining his Church, their object is to encourage and strengthen themselves to persevere in a continued course of faith. What follows immediately after, He will be our guide even unto death, seems to be added by way of exposition. In making this statement, the people of God assure themselves that he will be their guide and keeper for ever. They are not to be understood as meaning that they will be safe under the government and conduct of God in this life only, and that he will abandon them in the midst of death; but they express generally, and according to the common people's way of speaking, [203] what I have stated, that God will take care of all who rely upon him even to the end. What we translate, Even unto death, consists of two words in the Hebrew text, 'l mvt, al muth; but some read in one word, 'lmvt, almuth, and take it for age or eternity [204] The sense, however, will be the same whether we read the one way or the other. Others translate it childhood, [205] in this sense, As God has from the beginning carefully preserved and maintained his Church, even as a father brings up his children from their infancy, so he will continue to act in the same manner. The first sense, however, in my opinion, is the more appropriate. Others translate it in secret or hidden, [206] which seems equally remote from the meaning of the prophet; unless, perhaps, we should understand him as intending expressly to say, that God's way of exercising his government is hidden, that we may not measure or judge of it by carnal reason, but by faith. Footnotes: [199] "C'este, villes," -- Fr. marg. "That is, cities." [200] "C'est, prenez bien garde." -- Fr. marg. "That is, take good heed." [201] "Palais." -- Fr. "Palaces." [202] "Auront matiere de liesse." -- Fr. "Shall have matter of gladness." [203] "Et selon la facon de parler du commun peuple." -- Fr. [204] This is the view taken by the Septuagint, which renders it by, "Eis tous aionas," "To all eternity." "A very large number of copies," says Street, "both of De Rossi's and Dr Kennicott's collation, have lmvt in one word. Symmachus renders this expression by to dienekes, perpetuum." [205] As if the word were derived from, lm elem, a young man Thus the Chaldee reads, "In the days of our youth." See mvt, in Buxton's Lexicon. [206] This is the sense in which Houbigant understands 'lmvt, almuth; for he reads it as one word; and he is of opinion that it belongs to the title of the following psalm, to which, he says, 'lmvt, hidden, agrees very well, as an enigma is set forth in that psalm. Others, who read 'l mvt, al muth, in two words, upon death, consider them also as belonging to the inscription of the following psalm, observing that there can be no propriety in saying -- ever and ever -- unto death Merrick, however, remarks, "The words for ever and ever, and unto death, seem to me very consistent, as they relate to different propositions: This God will be our God to all eternity, and (by that power which he has already thus exerted in our protection) will conduct us through life with safety."

situation--literally, "elevation." joy of, &c.--source of joy. sides of the north--poetically for eminent, lofty, distinguished, as the ancients believed the north to be the highest part of the earth (compare Isa 14:13).

palaces--literally, "citadels." refuge-- (Psa 9:10; Psa 18:3). He was so known in them because they enjoyed His presence.

For--The reason is given. Though the kings (perhaps of Moab and Ammon, compare Psa 83:3-5) combined, a conviction of God's presence with His people, evinced by the unusual courage with which the prophets (compare Ch2 20:12-20) had inspired them, seized on their minds, and smitten with sudden and intense alarm, they fled astonished.

ships of Tarshish--as engaged in a distant and lucrative trade, the most valuable. The phrase may illustrate God's control over all material agencies, whether their literal destruction be meant or not.

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

According . . . praise--that is, As Thy perfections manifested (compare Psa 8:1; Psa 20:1-7), demand praise, it shall be given, everywhere. thy right hand, &c.--Thy righteous government is displayed by Thy power.

the daughters, &c.--the small towns, or the people, with the chief city, or rulers of the Church. judgments--decisions and acts of right government.

The call to survey Zion, or the Church, as a fortified city, is designed to suggest "how well our God secures His fold." This security is perpetual, and its pledge is His guidance through this life. Next: Psalms Chapter 49

1. “Great is the Lord.” How great Jehovah is essentially none can conceive; but we can all see that he is great in the deliverance of his people, great in their esteem who are delivered, and great in the hearts of those enemies whom he scatters by their own fears. Instead of the mad cry of Ephesus, “Great is Diana,” we bear the reasonable, demonstrable, self-evident testimony, “Great is Jehovah.” There is none great in the church but the Lord. Jesus is “the great Shepherd,” he is “a Saviour, and a great one,” our great God and Saviour, our great High Priest; his Father has divided him a portion with the great, and his name shall be great unto the ends of the earth. “And greatly to be praised.” According to his nature should his worship be; it cannot be too constant, too laudatory, too earnest, too reverential, too sublime. There is none like the Lord, and there should be no praises like his praises. “In the city of our God.” He is great there, and should be greatly praised there. If all the world beside renounced Jehovah’s worship, the chosen people in his favoured city should continue to adore him, for in their midst and on their behalf his glorious power has been so manifestly revealed. In the church the Lord is to be extolled though all the nations rage against him. Jerusalem was the peculiar abode of the God of Israel, the seat of the theocratic government, and the centre of prescribed worship, and even thus is the church the place of divine manifestation. “In the mountain of his holiness.” Where his holy temple, his holy priests, and his holy sacrifices might continually be seen. Zion was a mount, and as it was the most renowned part of the city, it is mentioned as a synonym for the city itself. The church of God is a mount for elevation and for conspicuousness, and it should be adorned with holiness, her sons being partakers of the holiness of God. Only by holy men can the Lord be fittingly praised, and they should be incessantly occupied with his worship. 2. “Beautiful for situation.” Jerusalem was so naturally, she was styled the Queen of the East; the church is so spiritually, being placed near God’s heart, within the mountains of his power, upon the hills of his faithfulness, in the centre of providential operations. The elevation of the church is her beauty. The more she is above the world the fairer she is. “The joy of the whole earth is Mount Zion.” Jerusalem was the world’s star; whatever light lingered on earth was borrowed from the oracles preserved by Israel. An ardent Israelite would esteem the holy city as the eye of the nations, the most precious pearl of all lands. Certainly the church of God, though despised of men, is the true joy and hope of the world. “On the sides of the north, the city of the great King.” Either meaning that Jerusalem was in the northern extremity of Judah, or it may denote that part of the city which lay to the north of Mount Zion. It was the glory of Jerusalem to be God’s city, the place of his regal dwelling, and it is the joy of the church that God is in her midst. The great God is the great King of the church, and for her sake he rules all the nations. The people among whom the Lord deigns to dwell are privileged above all others; the lines have fallen unto them in pleasant places, and they have a goodly heritage. We who dwell in Great Britain in the sides of the north, have this for our chief glory, that the Lord is known in our land, and the abode of his love is among us. 3. “God is known in her palaces for a refuge.” We worship no unknown god. We know him as our refuge in distress, we delight in him as such, and run to him in every time of need. We know nothing else as our refuge. Though we are made kings, and our houses are palaces, yet we have no confidence in ourselves, but trust in the Lord Protector, whose well-known power is our bulwark.

4. “The kings were assembled, they passed by together.” They came and they went. No sooner together than scattered. They came one way and fled twenty ways. Boastful the gathering hosts with their royal leaders, despairing the fugitive bands, with their astonished captains. They came like foam on the angry sea, like foam they melted away. This was so remarkable that the Psalmist puts in a note of exclamation, “Lo!” What! have they so suddenly fled! Even thus shall the haters of the church vanish from the field, Papists, Ritualists, Arians, Sceptics, they shall each have their day, and shall pass on to the limbo of forgetfulness. 5. “They saw it, and so they marvelled.” They came, they saw, but they did not conquer. There was no veni, vidi, vici for them. No sooner did they perceive that the Lord was in the Holy City, than they took to their heels. Before the Lord came to blows with them, they were faint-hearted, and beat a retreat. “They were troubled and hasted away.” The troublers were troubled. Their haste in coming was nothing to their hurry in going. Panic seized them, horses were not fleet enough; they would have borrowed the wings of the wind. They fled ignominiously, like children in a fright. Glory be to God, it shall be even thus with the foes of his church; when the Lord cometh to our help, our enemies shall be as nothing. Could they foresee their ignominious defeat, they would not advance to the attack. 6. “Fear took hold upon them there.” They were in Giant Despair’s grip. Where they hoped to triumph, there they quivered with dismay. They did not take the city, but fear took hold on them. “And pain, as of a woman in travail.” They were as much overcome as a woman whose fright causes premature delivery; or as full of pain as a poor mother in her pangs—a strong expression, commonly employed by Orientals to set forth the extremity of anguish. When the Lord arises for the help of his church, the proudest of his foes shall be as trembling women, and their dismay shall be but the beginning of eternal defeat. 7. “Thou breakest the ships of Tarshish with an east wind.” As easily as vessels are driven to shipwreck, dost thou overturn the most powerful adversaries; or it may mean the strength of some nations lies in their ships, whose wooden walls are soon broken; but our strength is in our God, and therefore, it fails not; or there may be another meaning, though thou art our defence, yet thou takest vengeance on our inventions, and while thou dost preserve us, yet our ships, our comforts, our earthly ambitions, are taken from us that we may look alone to thee. God is seen at sea, but he is equally present on land. Speculative heresies, pretending to bring us wealth from afar, are constantly assailing the church, but the breath of the Lord soon drives them to destruction. The church too often relies on the wisdom of men, and these human helps are soon shipwrecked; yet the church itself is safe beneath the care of her God and King. 8. “As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God.” Our fathers’ stories are reproduced before our very eyes. We heard the promise, and we have seen the fulfilment. The records of Zion, wonderful as they are, are proved to be truthful, because present facts are in perfect harmony therewith. Note how the Lord is first spoken of as Lord of hosts, a name of power and sovereignty, and then as our God, a name of covenant relation and condescension. No wonder that since the Lord bears both titles, we find him dealing with us after the precedents of his lovingkindness, and the faithfulness of his promises. “God will establish it for ever.” The true church can never be disestablished. That which kings establish can last for time only, that which God establishes endures to all eternity. “Selah.” Here is a fit place to pause, viewing the past with admiration, and the future with confidence.

9. “We have thought.” Holy men are thoughtful men; they do not suffer God’s wonders to pass before their eyes and melt into forgetfulness, but they meditate deeply upon them. “Of thy lovingkindness, O God.” What a delightful subject! Devout minds never tire of so divine a theme. It is well to think of past lovingkindness in times of trial, and equally profitable to remember it in seasons of prosperity. Grateful memories sweeten sorrows and sober joys. “In the midst of thy temple.” Fit place for so devout a meditation. Where God is most seen he is best loved. The assembled saints constitute a living temple, and our deepest musings when so gathered together should have regard to the lovingkindness of the Lord, exhibited in the varied experiences of each of the living stones. Memories of mercy should be associated with continuance of praise. Hard by the table of shew-bread commemorating his bounty, should stand the altar of incense denoting our praise. 10. “According to thy name, O God, so is thy praise unto the ends of the earth.” Great fame is due to his great name. The glory of Jehovah’s exploits overleaps the boundaries of earth; angels behold with wonder, and from every star delighted intelligences proclaim his fame beyond the ends of the earth. What if men are silent, yet the woods, and seas, and mountains, with all their countless tribes, and all the unseen spirits that walk them, are full of the divine praise. As in a shell we listen to the murmurs of the sea, so in the convolutions of creation we hear the praises of God. “Thy right hand is full of righteousness.” Thy sceptre and thy sword, thy government and thy vengeance, are altogether just. Thy hand is never empty, but full of energy, of bounty, and of equity. Neither saint nor sinner shall find the Lord to be an empty-handed God; he will in both cases deal out righteousness to the full: to the one, through Jesus, he will be just to forgive, to the other just to condemn. 11. “Let mount Zion rejoice.” As the first of the cities of Judah, and the main object of the enemies’ attack, let her lead the song. “Let the daughters of Judah be glad,” let the smaller towns join the chorus, for they join in the common victory. Let the women, who fare worst in the havoc of war, be among the gladdest of the glad, now that the spoilers have fled. All the church, and each individual member, should rejoice in the Lord, and magnify his name. “Because of thy judgments.” The righteous acts of the Lord are legitimate subjects for joyful praise. However it may appear on earth, yet in heaven the eternal ruin of the wicked will be the theme of adoring song. Rev. xix. 1, 3: “Alleluia; salvation, and glory, and honour, and power, unto the Lord our God. For true and righteous are his judgments; for he hath judged the great whore which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. And again they said, Alleluia, and her smoke rose up for ever and ever.” Justice which to our poor optics now seems severe, will then be perceived to be perfectly consistent with God’s name of love, and to be one of the brightest jewels of his crown.

12. “Walk about Zion;” often beat her bounds, even as Israel marched around Jericho. With leisurely and careful inspection survey her. “And go round about her.” Encircle her again and again with loving perambulations. We cannot too frequently or too deeply consider the origin, privileges, history, security, and glory of the church. Some subjects deserve but a passing thought; this is worthy of the most patient consideration. “Tell the towers thereof.” See if any of them have crumbled, or have been demolished. Is the church of God what she was in doctrine, in strength and in beauty? Her foes counted her towers in envy first, and then in terror, let us count them with sacred exultation. The city of Lucerne, encircled by its ancient walls, adorned with a succession of towers, is a visible illustration of this figure; and as we have gone around it, and paused at each picturesque tower, we have realised the loving, lingering inspection which the metaphor implies. 13. “Mark ye well her bulwarks.” Consider most attentively how strong are her ramparts, how safely her inhabitants are entrenched behind successive lines of defence. The security of the people of God is not a doctrine to be kept in the background, it may be safely taught, and frequently pondered; only to base hearts will that glorious truth prove harmful; the sons of perdition make a stumbling stone even of the Lord Jesus himself, it is little wonder, that they pervert the truth of God concerning the final perseverance of the saints. We are not to turn away from inspecting Zion’s ramparts, because idlers skulk behind them. “Consider her palaces.” Examine with care the fair dwellings of the city. Let the royal promises which afford quiet resting places for believers be attentively inspected. See how sound are the defences, and how fair are the pleasaunces of “that ancient citie,” of which you are citizens. A man should be best acquainted with his own home; and the church is our dear and blest abode. Would to God professors were more considerate of the condition of the church; so far from telling the towers, some of them scarcely know what or where they are; they are too busy counting their money, and considering their ledgers. Freehold and copyhold, and leasehold, men measure to an inch, but heavenhold and gracehold are too often taken at peradventure, and neglected in sheer heedlessness. “That ye may tell it to the generation following.” An excellent reason for studious observation. We have received and we must transmit. We must be students that we may be teachers. The debt we owe to the past we must endeavour to repay by handing down the truth to the future. 14. “For this God is our God for ever and ever.” A good reason for preserving a record of all that he has wrought. Israel will not change her God so as to wish to forget, nor will the Lord change so as to make the past mere history. He will be the covenant God of his people world without end. There is no other God, we wish for no other, we would have no other even if other there were. There are some who are so ready to comfort the wicked, that for the sake of ending their punishment they weaken the force of language, and make “for ever and ever,” mean but a time; nevertheless, despite their interpretations we exult in the hope of an eternity of bliss, and to us “everlasting,” and “for ever and ever” mean what they say. “He will be our guide even unto death.” Throughout life, and to our dying couch, he will graciously conduct us, and even after death he will lead us to the living fountains of waters. We look to him for resurrection and eternal life. This consolation is clearly derivable from what has gone before; hitherto our foes have been scattered, and our bulwarks have defied attack, for God has been in our midst, therefore all possible assaults in the future shall be equally futile. “The church has all her foes defied And laughed to scorn their rage; E’en thus for aye she shall abide Secure from age to age.” Farewell, fear. Come hither, gratitude and faith, and sing right joyously.

2. “Great is the Lord, and greatly to be praised” (ver. 1).…That is, “in the city of our God, in His holy mountain.” This is the city set upon an hill, which cannot be hid: this is the candle which is not hidden under a bushel, Matt. v. 14, 15. Rom. ix. 32. Matt. i. 16. Dan. ii. 35.

3. Further,…when he had said, “in the city of our God, in His holy mountain,” what added he? “Spreading abroad the joys of the whole earth, the mountains of Sion” (ver. 2). Sion is one mountain, why then “mountains”? Is it that to Sion belonged also those which came from the other side, so as to meet together on the Corner Stone, and become two walls, as it were two mountains, one of the circumcision, the other of the uncircumcision; one of the Jews, the other of the Gentiles: no longer adverse, although diverse, because from different sides, now in the corner not even diverse. “For He is our peace, who hath made both one.” Eph. ii. 14. Ps. cxviii. 22. Isa. xiv. 13, 14. Matt. xii. 29. Job xxxvii. 22. 4. Let the Psalm then follow, and say, “God shall be known in her houses.” Now in her “houses,” because of the mountains, because of the two walls, because of the two sons. “God shall be known in her houses,” but he commendeth grace, therefore he added, “when He shall take her up.” For what would that city have been, unless He had taken her up? Would it not immediately have fallen, unless it had such foundation? For “other foundation can no man lay than that is laid, which is Jesus Christ.” 1 Cor. iii. 11. 1 Cor. i. 31. 1 Cor. iv. 7.

5. “For, lo, the kings of the earth are gathered together” (ver. 3). Behold now those sides of the North, see how they come, see how they say, “Come ye, and let us go up to the mountain of the Lord: and He will teach us His way, and we will walk in it.” Isa. ii. 3. Eph. ii. 20. Ps. ii. 6. Matt. ii. 16. Ps. ii. 10, 11. Isa. xxvi. 17, 18.

6. “With a strong wind Thou shalt break the ships of Tarshish” (ver. 6). Briefly understood, this is, Thou shalt overthrow the pride of the nations. But where in this history is mentioned the overthrowing of the pride of the nations? Because of “the ships of Tarshish.” Learned men have enquired for Tarshish a city, that is, what city was signified by this name: and to some it has seemed that Cilicia is called Tarshish, because its metropolis is called Tarsus. Of which city was the Apostle Paul, being born in Tarsus of Cilicia. Acts xxi. 39. So LXX.; Heb. Tarshish. Isa. xxiii. 1. Ezek. xxxviii. 13. [Note the author’s interest in all that bears upon his own field of labour.—C.] Eph. iv. 14.

7. “As we have heard, so have we seen” (ver. 7). Blessed Church! at one time thou hast heard, at another time thou hast seen. She heard in promises, seeth in performance: heard in Prophecy, seeth in the Gospel. For all things which are now fulfilled were before prophesied. Lift up thine eyes then, and stretch them over the world; see now His “inheritance even to the uttermost parts of the earth:” Ps. ii. 8. Ps. lxxii. 11. Ps. cviii. 5. Matt. xxvii. 35. Matt. xxvi. 64. Matt. xxiv. 23.

8. “We have received Thy mercy, O God, in the midst of Thy people” (ver. 8). Who have received, and where received? Hath not the same Thy people received Thy mercy. If Thy people hath received Thy mercy, how then, “in the midst of Thy people”? As if they who received were one party, they in the midst of whom they received another. A great mystery, but yet well known. When hence also, that is, out of these verses, hath been extracted and brought forth what ye know; it will be not ruder, but sweeter. Now forsooth all are reckoned the people of God, who carry His Sacraments, but not all belong to His Mercy. All forsooth receiving the Sacrament of the Baptism of Christ, are called Christians, but not all live worthily of that Sacrament. There are some of whom saith the Apostle, “Having a form of godliness, but denying the power thereof.” 2 Tim. iii. 5. this form of godliness they are named among God’s people. As to the floor, until the corn is threshed, belongs not the wheat only, but the chaff. But will it also belong to the garner? In the midst then of an evil people is a good people, which hath received the Mercy of God. He liveth worthily of the Mercy of God who heareth, and holdeth, and doeth what the Apostle saith, “We beseech you that ye receive not the Grace of God in vain.” 2 Cor. vi. 1. Cant. ii. 2. John i. 11, 12. 9. For when he had said, “We have received Thy mercy in the midst of Thy 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 Thy Name, O God, so is Thy praise unto the ends of the earth” (ver. 9). What is this? …That is, as Thou art known through all the earth, so Thou art also praised through all the earth, nor are there wanting who now praise Thee through all the earth. But they praise Thee who live well. For, “According to Thy Name, O God, so is Thy praise,” not in a part, but “unto the ends of the earth.” “Thy right hand is full of righteousness.” That is, many are they also who shall stand at Thy right hand. Not only shall they be many who shall stand at Thy left hand, but there also shall be a full heap set at Thy right hand.

10. “Let mount Zion rejoice, and the daughters of Judah be glad, because of Thy judgments, O Lord” (ver. 10). O mount Zion, O daughters of Judah, ye labour now among tares, among chaff, among thorns ye labour: yet be glad because of God’s judgments. God erreth not in judgment. Live ye separate, though separate ye were not born; not vainly hath a voice gone forth from your mouth and heart, “Destroy not my soul with sinners, nor my life with bloody men.” Ps. xxvi. 9. Matt. iii. 12. John iv. 22. Rom. ii. 28, 29.

11. “Walk about Zion, and embrace her” (ver. 11). Be it said to them who live ill, in the midst of whom is the people, which hath received the mercy of God. In the midst of you is a people living well, “Walk about Zion.” But how? “embrace her.” Not with scandals, but with love go round about her: that so those who live well in the midst of you ye may imitate, and by imitation of them, be incorporate with Christ, whose members they are. “Walk about Zion, go round about her: speak in the towers thereof.” In the height of her bulwarks, set forth the praises thereof.

12. “Set your hearts upon her might” (ver. 12). Not that ye may have the form of godliness, deny the power thereof, 2 Tim. iii. 5. Cant. viii. 6. death; for as death is most violent to take away, so love is most violent to save. Through love many have died to the world, to live to God; by this love inflamed, the martyrs, not pretenders, not puffed up by vain-glory, not such as they of whom it is written, “Though I give my body to be burned, and have not charity, it profiteth me nothing,” 1 Cor. xiii. 3. Ruinart. Acta Martyrum, p. 86, which supports the reading adopted from the Oxford mss. Ben. has, “How many parents did their sons forbid.” [See A.N.F. vol. iii., p. 700.—C.] Ps. cxxii. 7. 13. What here understand we, “Set your hearts upon her might, and distribute her houses”? That is, distinguish house from house. Do not confound. For there is a house having the form of godliness, and not having godliness; but there is a house having both form and godliness. Distribute, confound not. But then ye distribute and confound not, when ye “set your hearts upon her might;” that is, when through love ye are made spiritual. Then ye will not judge rashly, then ye will see that the evil harms not the good as long as we are in this floor. “Distribute her houses.” There can be also another understanding. The two houses, one coming of the circumcision, one of the uncircumcision, it is commanded the Apostles to distribute. For when Saul was called, and made the Apostle Paul, agreeing in unity with his fellow Apostles, he so with thorn determined, that they should go to the circumcision, he to the uncircumcision. By that dispensation of their Apostleship, they distributed the houses of the city of the great King; and meeting in the corner, divided the Gospel in dispensation, in love united it. And truly this is rather to be understood; for it followeth and showeth that it is here said to the preachers, “distribute her houses: that ye may tell it to the generation following:” that is, that even to us, who were to come after them, their dispensation of the Gospel should reach: For not for those only they laboured, with whom they lived in the earth; nor the Lord for those Apostles only to whom He deigned to show Himself alive after His Resurrection, but for us also. For to them He spake, and signified us when He spake, “Lo, I am with you alway, even to the end of the world.” Matt. xxviii. 20. John xvii. 20.

14. Tell what? “For this is God, even our God” (ver. 13). The earth was seen, the earth’s Creator was not seen; the flesh was held, God in the flesh was not acknowledged. For the flesh was held by those from whom had been taken the same flesh, for of the seed of Abraham was the Virgin Mary. At the flesh they stayed, the Divinity they did not understand. O Apostles, O mighty city, preach thou on the towers, and say, “This is God, even our God.” So, even so as He was despised, as He lay a stone before the feet of the stumbling, that He might humble the hearts of the confessing; even so, “This is God, even our God.” Certainly He was seen, as was said, “Afterward did He show Himself upon earth, and conversed with men.” Baruch iii. 37. Jer. x. 11. Ps. xcvi. 5. Ps. ii. 9.

[16] Psalm xlviii. 7. “Thou breakest the ships of Tar-shish with an east wind.” It was by the gospel, which was as the light that cometh out of the east and shineth to the west, whereby Satan’s pagan kingdom in Europe was overthrown.

Great is the Lord,.... The same that in the foregoing psalm is said to be gone, up to heaven with a shout, to sit on the throne of his holiness, to reign over the Heathen, and to be King over all the earth; who is great, and the Son of the Highest; the great God and our Saviour; great in his person as God-man, God manifest in the flesh, his Father's fellow and equal; and in the perfections of his nature, being of great power, and of great wisdom, and of great faithfulness, and of strict holiness and justice, and of wonderful grace and goodness; great in his works of creation and providence; in his miraculous operations when on earth, and in the work of man's redemption and salvation; great is he in all his offices, a great Prophet risen in Israel, a great High Priest over thee house of God, a Saviour, and a great one, and the great Shepherd of the sheep; and greatly to be praised in the city of our God; the city of Jerusalem, the city of solemnities, where was the worship of God, and where the tribes went up to worship, and God was present with his people; and where the great Lord of all showed himself to be great; here Christ the great Saviour appeared, even in the temple, when a child, where Simeon and Anna saw him, and spoke great things of him; where he at twelve years of age disputed with the doctors, and showed his great wisdom; here when grown up he wrought many of his great miracles, and taught his doctrines; here he entered in great triumph, attended with the shouts, acclamations, and hosannas of the people; here he ate his last passover with his disciples; and in a garden near it was he taken and brought before the sanhedrim, assembled at the high priest's palace at Jerusalem; and then tried and condemned at the bar of Pilate; when being led a little way out of the city he was crucified on Mount Calvary; and on another mount, the mount of Olives, about a mile from it, he ascended to heaven; and here in this city he poured forth the Spirit in an extraordinary manner on his disciples at the day of Pentecost, as an evidence of his ascension; and from hence his Gospel went forth into all the world; and therefore was greatly to be praised here, as he was by his disciples, church, and people, Acts 2:46. Jerusalem is a figure of the Gospel church, which is often compared to a city, Isaiah 26:1; of which saints are citizens and fellow citizens of each other; this is a city built on Christ the foundation; is full of inhabitants, when together and considered by themselves; is governed by wholesome laws, enacted by Christ its King, who has appointed officers under him to explain and enforce them, and see that they are put in execution; and has many privileges and immunities belonging to it; and this is the city of God, of his building and of his defending, and where he dwells; it is, as in Psalm 48:2; "the city of the great King", the King Messiah, and where he displays his greatness; here he appears great and glorious, shows his power and his glory; is seen in the galleries and through the lattices of ordinances, in his beauty and splendour; here he grants his gracious presence, and bestows his favours and blessings; and is therefore greatly to be praised here, as he is by all his people on the above accounts, Even in the mountain of his holiness; as Mount Zion is called on account of the temple built upon it, and the worship of God in it; and a fit emblem it was of the church of Christ, which, as that is, is chosen and, loved of God, and is his habitation, is impregnable and immovable, and consists of persons sanctified by God the Father, in the Son, and through the Spirit.

Beautiful for situation,.... This, and what follows, are said of the city of God, the city of Jerusalem, which was delightfully situated on an eminence, in a wholesome air; the brook Kidron gliding by it, the water of Siloah running through it or at least through some parts of it; fields and gardens adjoining to it, and mountains all around it: and so the church of Christ is built upon him, the Rock; the river of divine love runs by it, the streams whereof make it glad; the green pastures of the word and ordinances are in it; and salvation is as walls and bulwarks about it; and so healthful is it, that the inhabitants have no reason to say they are sick, since the people that dwell therein have their iniquities forgiven, Isaiah 33:24; the joy of the whole earth: that is, the city of Jerusalem, Lamentations 2:15; especially it was so when Christ, whose birth near it was matter of great joy to all people; when he who is the desire of all nations was in it; and when the Gospel went out from it unto the whole earth, and caused joy wherever it came in power, and with the Holy Ghost: and the church of Christ, particularly in the latter day, will be an eternal excellency, and a joy of many generations, Isaiah 60:15; and even now the whole world has reason to rejoice and be glad, because of the church of Christ in it, who are the light of the world and the salt of the earth, and on whose account the world continues, and the men of it enjoy the blessings they do; is Mount Zion; or "by Mount Zion": Jerusalem was near it, and beautifully situated by it; on the sides of the north; Jerusalem was north of Zion, as Zion was south of Jerusalem; likewise the temple was on the north part of Mount Zion, Isaiah 14:13; the altar and altar gate were on the north side at the temple, and there were the tables on which the sacrifices were slain, Ezekiel 8:5; and on the north side of the altar was the creature to be offered killed, Leviticus 1:11; and perhaps some reference is here had to the church of Christ in the latter day, which for many years past has been chiefly in our northern part of the world: hence the Protestant doctrine is by the Papists called the Northern Heresy; and it will be "tidings out of the north" that shall trouble the man of sin, or some agent of his, to come forth with fury, and plant the tabernacles of his palace between the seas, in the glorious holy mountain, Daniel 11:44; the city of the great King; of Christ the King of kings; See Gill on Psalm 47:2; and See Gill on Psalm 48:1.

God is known in her palaces for a refuge. As there were palaces in Jerusalem; see Psalm 48:13; so there are in the church of Christ; every place in it is a palace fit for a king; and everyone that has truly a name and a place there are kings and priests unto God: and here God is a "refuge" both for saints and sinners to fly unto; See Gill on Psalm 46:1; and is "known" to be so; the ministers of the Gospel being here appointed to direct and encourage souls to flee to Christ for refuge, who is the hope set before them in the everlasting Gospel, preached by them to lay hold upon; and all that do flee to him know, by experience, that he is a refuge for them; and as all the people of God do in every time of distress, and when all refuge fails them elsewhere.

For, lo, the kings were assembled,.... As the princes of the Philistines to seek for David, when in the strong hold of Zion, 2 Samuel 5:17; as the Ethiopians in the time of Asa, 2 Chronicles 14:9; and the Moabites and Ammonites in the times of Jehoshaphat, 2 Chronicles 20:1; and the kings of Syria and Israel in the times of Ahaz, Isaiah 7:1; and Sennacherib with his princes, who, in his esteem, were kings, in the times of Hezekiah, 2 Kings 18:17; which are instances of the kings, of the nations' gathering together against Zion, the city of Jerusalem, and people of the Jews, who were typical of the church of Christ; and that without success, and to their own confusion and destruction; though this seems to refer to the latter day of the Gospel dispensation, when all the kings of the earth, Pagan, Papal, and Mahometan, will be gathered together at the instigation of Satan, to the battle of the great day of the Lord God Almighty, in a place called Armageddon, where they will be defeated by Christ the King of kings, Revelation 16:13. Jarchi and Kimchi interpret the passage of Gog and Magog gathering together to fight against Jerusalem, with which compare Revelation 20:8; they passed by together; either to the battle, as Jarchi explains it; or they passed by Jerusalem, the city of our God, the church, without entering into it, or doing it any harm.

They saw it,.... Either the city or the power of God, as Aben Ezra; or, as Jarchi, God himself going forth to fight against the nations. This refers to the power Christ will take to himself, and show forth, by reigning in his church, and protecting it, which will not only be visible to the saints, but to the nations of the world; and to the brightness of Christ's coming in his spiritual reign, with the lustre of which antichrist will be destroyed, Revelation 11:17; and to the glorious state of the church, signified by the rising of the witnesses, and their standing on their feet, and ascending to heaven, which will be seen by their enemies, Revelation 11:11; and to the destruction of Rome, the smoke of whose burning, the kings of the earth, that have committed fornication with her, will see and lament, Revelation 18:8; and so their marvelled: at the glory of the church, the security of it, the power of Christ in it and over it, and at the destruction of mystical Babylon; see Isaiah 52:14; they were troubled: as Herod and all Jerusalem were, upon hearing of the birth of Christ, Matthew 2:3; so these kings will be, upon seeing the coming and power of Christ in the latter day, the invincibleness of his church, and their own immediate and utter ruin: this will be the time or the howling of the shepherds, both civil and ecclesiastical, when all hands will be faint, and every man's heart will melt, Zechariah 11:2; and hasted away: fled for fear of the great King at the head of his armies, in the defence of his church and people: and as the kings of the earth also at the destruction of Rome will flee and stand afar off, for fear of her torment, Revelation 18:10.

Fear took hold upon them there,.... That is, either when they came up to the city, and passed by it, and saw what they did; or, as Kimchi observes, in the place where they thought to have made a great slaughter; that is, in Armageddon, Revelation 16:16; so upon the slaughter of the seven thousand names of men, or men of name and renown, such as the kings here assembled, the remnant will be frightened, Revelation 11:13; and pain, as of a woman in travail; this figure is made use of elsewhere, when the destruction of Babylon and the coming of Christ are spoken of; see Isaiah 13:8.

Thou breakest the ships of Tarshish with east wind. This is either another simile, expressing the greatness of the dread and fear that shall now seize the kings of the earth; which will be, as Kimchi observes, as if they were smitten with a strong east wind, which breaks the ships of Tarshish; and to the same purpose is the note of Aben Ezra; who says, the psalmist compares the pain that shall take hold upon them to an east wind in the sea, which breaks the ships; for by Tarshish is meant, not Tartessus in Spain, nor Tarsus in Cilicia, or the port to which the Prophet Jonah went and took shipping; but the sea in general: or else this phrase denotes the manner in which the antichristian kings, and antichristian states, wilt be destroyed; just as ships upon the ocean are dashed to pieces with a strong east wind: or it may design the loss of all their riches and substance brought to them in ships; hence the lamentations of merchants, and sailors, and ship masters, Revelation 18:15.

As we have heard, so have we seen,.... These are the words of the people of God making their observations on the above things; and so Aben Ezra and Kimchi understand them of the people of Israel; and the former, referring them to the war of Gog and Magog, paraphrases them thus: "the Israelites shall say in that day, as we have heard the prophets, who prophesied of the fall of Gog and Magog, so have we seen in the city of the Lord of hosts.'' The words may be understood, either of facts which have been reported and heard to have been done in time past, to which others will correspond, and will be seen to do to in the latter day; as, for instance, as it has been heard that God inflicted plagues upon Egypt; so it will be seen that he will pour out the vials of his wrath upon the great city, which is spiritually called Egypt and Sodom: as it has been heard that God brought his people Israel out of Egypt with a mighty hand; so it will be seen that he will deliver his people from the captivity and tyranny of the man of sin, and will call them out from Babylon a little before the destruction of it: as it has been heard that Pharaoh and his host were drowned in the Red sea; so it will be seen that Babylon shall be thrown down like a mill stone cast into the sea, and be found no more: as it has been heard that, literal Babylon is destroyed; so it will be seen that mystical Babylon will be destroyed also: and as it has been heard that the kings of the nations, at several times, have gathered themselves together against Jerusalem, without effect; so it will be seen treat the kings of the earth will assemble together against the church of Christ; but, as soon as they shall come up to her, and look upon her, they shall be astonished and flee with the utmost consternation, fear, and dread, and be utterly ruined: or else the sense is, as it has been heard, from the promises and prophecies delivered out from time to time, that God will grant his presence to his church and people, and will be the protection of them, and will destroy all his and their enemies; so it has been seen that these have been fulfilled, more or less, in all ages; in the latter day their accomplishment will be full and manifest, even in the city of the Lord of hosts; of the hosts of heaven and earth, of all armies above and below; and therefore the church must be safe under his protection; in the city of our God: the covenant God of his people; wherefore, as the former title declares his power, this shows his love and affection, and both together secure the happiness of the saints: wherefore it follows, God will establish it for ever. Not only particular believers, of which the church consists, are established on the foundation, Christ; but the church itself is built on him, the Rock against which the gates of hell cannot prevail; yet as they are not always in a settled and constant condition, so neither is that, being sometimes tossed with the tempests of afflictions and persecutions, and sometimes in one place, and sometimes in another; but in the latter day it will be established on the top of the mountains; and which is a desirable thing by all the saints, and what they should, as many do, earnestly pray for; and which God will do in his own time; and then it shall be established for ever, and be a tabernacle that shall not be taken down; not one of its stakes shall be removed, nor any of its cords broken, Isaiah 2:2, Isaiah 33:20. Selah; on this word; see Gill on Psalm 3:2.

We have thought of thy lovingkindness, O God,.... Jarchi interprets it, "we have waited for thy lovingkindness"; to see thy salvation; and some, as Ben Melech observes, explain it of hope and expectation; as if the sense was, "we have hoped for thy lovingkindness"; so the Syriac version renders it, and the word used has the signification of tarrying, 1 Samuel 14:9. God has his set time to favour his Zion, and till that time comes it is right in them to be hoping, expecting, and waiting for it. The Chaldee paraphrase is, "we have esteemed thy goodness"; it being very excellent, exceeding valuable, and better than life itself; but other Jewish writers, as Menachem, Aben Ezra, Kimchi, and Ben Melech, render it as we do, "we have thought", &c. The lovingkindness of God towards his people in Christ is a very delightful and profitable subject to dwell in meditation upon, to consider the objects, instances, cause, and nature of it; and serves greatly to encourage faith and hope, to draw out love to God, and engage to a ready and cheerful obedience to his will; and this is sometimes done in public, as well as in private conversation, and in the closet; as follows; in the midst of thy temple; the church of Christ, which is of his building, where he dwells, and grants his presence, and is often called the temple of God in the New Testament, in allusion to Solomon's temple; see 1 Corinthians 3:16; here the word of God is preached, his ordinances administered, and his presence granted; which are instances of his lovingkindness, and lead his people to think of it; and particularly when the faithful ministers of the Gospel make mention of it, and the ordinance of the supper is administering, which is intended to bring to remembrance the love of God and Christ: moreover, in the latter day, to which this psalm belongs, the temple of God will be opened, Revelation 11:19; that is, the true worship of God will be restored, and pure and undefiled religion freely exercised; the Gospel will be clearly and fully preached; and the ordinances administered as they were first delivered, which will lead the saints to think of the lovingkindness of God unto them; and particularly when they shall see the angels with the seven vials the executioners of God's wrath on the antichristian states, go forth from the temple to pour them out upon them, Revelation 15:6.

According to thy name, O God, so is thy praise unto the ends of the earth,.... That is, as he himself is in the perfections of his nature, which are displayed in the works of his bands, throughout the whole creation; so is or ought his praise to be: or rather, as in the latter day his name will be great in all the earth, Malachi 1:11; so will his praise be; and as his name will be One, Zechariah 14:9; he will be one Lord, there will be one faith and one baptism; his worship, word, and ordinances, will be uniformly observed and attended to; so will be his praise: all the saints will unite together in giving glory to him: he, and he alone, shall be exalted. Moreover, his Gospel is his name, Acts 9:15; and that in the latter day will be preached to every nation, kindred, tongue, and people, Revelation 14:6; and multitudes, both of Jews and Gentiles, will be convert ed, and from the uttermost parts of the earth will be heard songs of praise and glory unto him, Isaiah 24:15; thy right hand is full of righteousness: of all spiritual blessings for his people; and particularly of the righteousness of Christ, which God accepts of, imputes unto, and liberally bestows upon them: and it is also full of punitive justice, which he inflicts on his and their enemies; his right hand teaches him terrible things, and these terrible things he does in righteousness; all his works are in righteousness, which the right hand, being the instrument of action, is a token of. Moreover, Christ is the right hand of God; he is the man of his right hand, and as dear to him as his right hand; he is the right hand of his righteousness, by which he upholds his people; and this right hand of his is full of righteousness; he does nothing else but righteousness; he is the author and donor of it to his people, and will execute righteousness upon his enemies; in righteousness he will make war with them, Revelation 19:11; and which is greatly the sense of this passage, as appears by Psalm 48:11.

Let Mount Zion rejoice,.... The church in general; see Psalm 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, Psalm 48:4; and on all the antichristian states, and on the whore of Babylon, and those who have committed fornication with her; see Revelation 19:1.

Walk about Zion, and go round about her,.... These words are either an address to the enemies of the church, sarcastically delivered; calling upon them to come, and surround, and besiege Zion, and see what the issue and consequence of it will he, even the same as that of the kings, Psalm 48:4; or to the builders of Zion, as Jarchi observes, to come and take a survey of it, and see what repairs were necessary; or rather to the saints, to the daughters of Judah before mentioned, to take a view of the strength and defence of the church, for their own comfort and encouragement, and to report the same to others for theirs also; for by walking around it may be observed the foundation, the rock and eminence on which it is built, Christ Jesus; the wall of it, the Lord himself, a wall of fire; the entrance into it, Christ the gate of righteousness; the fortress and strong hold of it the same; and the guards about it, the watch men on its walls, the ministers of the Gospel, and an innumerable company of angels, that in a circle surround both ministers and people; see Revelation 7:11; tell the towers thereof; see 2 Chronicles 26:9; the Lord himself is the tower of his people, high and strong, which secures and defends them from all their enemies, Psalm 18:2; the ministers of the Gospel, who are immovable, and are set for the defence of it, Jeremiah 6:27; the Scriptures of truth, which are like a tower built for an armoury, out of which the saints are furnished and provided with proper armour, whereby they are able to engage with false teachers, and to overcome the evil one, Sol 4:4; and the ordinances of the Gospel, the church's two breasts, said to be as towers, Sol 8:10; some render the words, "tell in the towers" (i); publish on the house tops, declare in the high places of the city, in the most public manner, the great things of the Gospel, which relate to the glory of Christ and his church. (i) , Sept. "in turribus ejus", V. L.

Mark ye well her bulwarks,.... Such as the free favour of God in Christ; which is not only as a shield, but as a bulwark to the church; his everlasting love, electing grace, the covenant of grace, with its blessings and promises, all which are more immovable than rocks and mountains; and especially the power of God, which surrounds his church, as the mountains did Jerusalem; and by which they are kept and preserved as in a garrison, Psalm 125:2. Also salvation by Christ; his righteousness, sacrifice, and satisfaction, which God has appointed for walls and bulwarks, and which make the city, the church, a strong and impregnable one, Isaiah 26:1. Likewise the Spirit of God, and his operations and influences, which are a standard against the enemy's flood of opposition and persecution; and who being in his church and people, is greater than he that is in the world, Isaiah 59:19, 1 John 4:4. Some render the words, set "your hearts on her strength", as the Vulgate Latin version; that is, on Christ, who is the strength of the poor and needy in their distress; the strength of their hearts, of their lives, and of their salvation, and the security of the church. Others readier them, "set your hearts on her armies"; as the Targum is; her volunteers, her soldiers, who endure hardness as good soldiers of Christ, fight the Lord's battles, and are more than conquerors through him; and a lovely sight it is to behold them, with Christ at the head of them; see Revelation 19:14; consider her palaces; for Jehovah, Father, Son, and Spirit, have their dwelling places in Zion; and here, besides apostles, prophets, evangelists, and ordinary ministers of the word, who are rulers and officers set in the first place, every saint is a prince and a king; and has a place and a name here, better than that of sons and daughters of the greatest potentate on earth; every dwelling place in Mount Zion is a palace. that ye may tell it to the generation following: that is, the beauty and glory, strength and safety of the church; and even all that is spoken of her in this psalm, as well as what follows: this is the end proposed by taking a circuit round Zion, and making the above observations on it.

For this God is our God for ever and ever,.... Who is spoken of throughout the whole psalm as greatly to be praised, as well as is known in Zion, as the stability, security, and protection of her. This is said as pointing unto him as if visible, as Christ is God manifest in the flesh, now in Gospel times, to which this psalm belongs; as distinguishing him from all others, from the gods of the Gentiles, rejected by the people of God; as claiming an interest in him as their covenant God; as exulting in the view of such relation to him; as suggesting how happy they were on this account; and especially since this relation will always continue, being founded in an everlasting covenant, and arising from the unchangeable love of God; he will be our guide, even unto death; the Lord orders the steps of the righteous, holds them by the right hand, and guides them with his counsel and in judgment: Christ, the great Shepherd of the flock, feeds them, as the antitype of David, according to the integrity of his heart, and guides them by the skilfulness of his hands; he guides their feet in the ways of peace, life, and salvation, by himself; he leads them into green pastures, beside the still waters, and unto fountains of living waters: the Spirit of the Lord leads them to the fulness of Christ; guides them into all truth, as it is in him; directs them into his and his Father's love, and leads them on to the land of uprightness. And this guide is an everlasting one; "even unto death", or "in death", or "above death" (k); so as not to be hurt of the second death. He guides not only to the brink of Jordan's river, but through the deep waters of it, and never leaves till he has landed them safe on the shores of eternity: and some, as Aben Ezra, render the word as if it was "for ever"; and others, as Abendana observes, render it "secretly"; the Lord sometimes leading his people in ways dark and hidden to them: and others give the sense of it, "as in the days of youth"; that is, God is the guide of his people in old age as in youth; he is always their guide, and ever will be: to which sense incline R. Moses in Aben Ezra, others in Kimchi and Abendana, and as also Jarchi and the Chaldee paraphrase; but Kimchi and Ben Melech render it as we do, "unto death", or "unto our death". (k) "super mortem", Montanus; "supra mortem", Cocceius, Gussetius, Michaelis; so Syr. vers. "in ipsa morte", Pfeiffer, Dub. Ver. loc. 66.

This present experience assures of that perpetual care which God extends to His Church.