Verse-by-Verse Bible Commentary
Psalms 48:4

Clarke's Commentary

Verse Psalms 48:4. For, lo, the kings were assembled — Many of the neighbouring potentates, at different times, envied the prosperity of the Jewish nation, and coveted the riches of the temple; but they had no power against it till the cup of Jewish transgression was full. In vain did they assemble - confederate, and invade the land. Saw it - reconnoitered the place; marvelled at its excellence and strength, for they were troubled - struck with fear; hasted away for fear of destruction, for fear took hold on them as pains seize on a woman in travail. Those who came to destroy were glad to make their own escape.

Bridgeway Bible Commentary

Psalm 46-48 When God saved Jerusalem

Confident in tone and bold in expression, these three psalms express praise to God for delivering Jerusalem from an enemy invasion. One example of such a deliverance was on the occasion of Assyria’s invasion of Judah during the reign of Hezekiah (2 Kings 18:9-37).

No matter what troubles he meets, whether from earthquakes, floods or wars, the person who trusts in God is not overcome by them (46:1-3). He has an inner calmness, likened to a cool refreshing stream that flows gently from God. The Almighty is still in full control, and he gives strength to his people (4-7). God’s power can smash all opposition. Therefore, opponents should stop fighting against him and realize that he is the supreme God, the supreme ruler of the world (8-11).
The psalmist calls upon people of all nations to worship God with reverence and joy. The king who rules over all has come down from heaven, fought for his people and given them victory (47:1-4). Now he is seen returning to heaven to the sound of his people’s praises (5-7). He takes his seat on his throne again, king of the world. All nations are, like Israel, under the rule of the God of Abraham (8-9).
Now that their beloved city Jerusalem has been saved, the people praise its beauty and strength. More than that, they praise the God who saved it (48:1-3). Enemies thought they could destroy Jerusalem, but God scattered them. They were broken in pieces as ships smashed in a storm (4-7). Israel’s people had heard of God’s marvellous acts in the past; now they have seen them with their own eyes (8). In thanks for the victory, the people flock to the temple to praise God. Throughout the towns of Judah, and even in other countries, there is rejoicing (9-11). The citizens of Jerusalem are proud of their city, but they are prouder still of their God who has preserved it (12-14).

Coffman's Commentaries on the Bible

A RECENT EXAMPLE OF GOD’S PROTECTION

“For, lo, the kings assembled themselves, They passed by altogether. They saw it, then they were amazed; They were dismayed, they hasted away. Trembling took hold of them there. Pain, as of a woman in travail. With the east wind Thou breakfast the ships of Tarshish. Now have we heard, so have we seen In the city of Jehovah of hosts, in the city of our God: God will establish it forever. (Selah)”

For comment on the first three verses here, see the chapter introduction.

“With the east wind thou breakest the ships of Tarshish” This is in all probability merely a figurative expression emphasizing God’s power. There never was a campaign in which a great navy was available to aid the cause of Israel’s adversary. The impossibility of fitting this verse into the supposed occasion for the psalm, whether the reign of Jehoshaphat or of Hezekiah, has caused some interpreters to refer the whole psalm to the eschatalogical conflict of the days of Gog and Magog. The idea of some kind of a proverbial expression of God’s power appeals to us as the best solution.

“God will establish it forever” No doubt ancient Israel made some deductions from this that were totally unfounded. First, it was not an unconditional promise, as far as the literal Jerusalem was concerned. Israel’s rejection of Messiah resulted in the most terrible destruction the city ever experienced; and yet in the sense of its eternal continuity as “The New Jerusalem,” the promise was absolutely and unconditionally fulfilled. We must, of necessity, find overtones of that ultimate fulfilment in the text of this psalm.

Barnes' Notes on the Whole Bible

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

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

Calvin's Commentary on the Bible

4For, 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 כן, 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 שם, 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.

(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.

Smith's Bible Commentary

Psalms 48:1-14

Psalms 48:1-14 :

Great is the LORD, and greatly to be praised in the city of our God, in the mountains of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King ( Psalms 48:1-2 ).

This is still looking forward into the Kingdom Age, when Jesus the great King will dwell in Jerusalem. His throne will be upon Mount Zion. So it is always so exciting to me when I go over to Jerusalem, one of my favorite places in all of Israel is Mount Zion. I love to just stand on Mount Zion and just say, "Wow, this is the place. I wonder where on this Mount He is going to put His throne." The glorious King is coming; He is coming soon. He's going to establish His kingdom over the whole earth, and Mount Zion will be the place of His throne.

"Beautiful for situation, the joy of the whole earth, is Mount Zion, the sides of the north, the city of the great King." And so the north side of the mount of Zion actually slopes down into the city of Jerusalem. And somewhere, somewhere around there He is going to establish His throne.

God is known in her palaces for a refuge. For, lo, the kings were assembled, they passed by together. They saw it, and so they marveled; they were troubled and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God: God will establish it for ever. We have thought of thy loving-kindness, O God, in the midst of thy temple. According to thy name, O God, so is thy praise unto the ends of the earth: thy right hand is full of righteousness. Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments. Walk about Zion, and go round about her: tell the towers thereof. Mark well her bulwarks, consider her palaces; that ye may tell it to the generation following. For this God is our God for ever and ever; he will be our guide even unto death ( Psalms 48:3-14 ).

So walk about Zion, go round about her, look at the towers and all. And I do this every time I go over there. I love to just walk around Mount Zion, and just to think ahead of God's glorious plan. Oh, what a thrill. "

Dr. Constable's Expository Notes

Psalms 48

The psalmist praised God for delivering Zion from her enemies (cf. Psalms 46, 47). Jerusalem was secure and glorious because God had blessed it with His favor.

Dr. Constable's Expository Notes

Besieging armies could not prevail against God’s stronghold. They turned away unsuccessful. It was as though the presence of God terrified them. The psalmist may have written these words shortly after an invading army, perhaps the Assyrians, had attacked Jerusalem and failed (cf. Isaiah 10:8; Isaiah 33:3; Isaiah 33:14).

Dr. Constable's Expository Notes

2. Zion’s security 48:4-8

Gann's Commentary on the Bible

Psalms 48:4

kings assembled -- For, lo, the kings assembled themselves (R.V.): Sennacherib’s vassal kings (Isaiah 10:8) met at their rendezvous (cp. Psalms 2:2): they passed over together; uniting their forces they crossed the frontier and entered the land of Judah. Cp. Isaiah 8:7-8; Isaiah 28:15.

    Kirkpatrick, A. F. (1906). The Book of Psalms, (p. 264). Cambridge: Cambridge University Press.

Gill's Exposition of the Whole Bible

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.

Henry's Complete Commentary on the Bible

A song and psalm for the sons of Korah.

      1 Great is the LORD, and greatly to be praised in the city of our God, in the mountain of his holiness.   2 Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King.   3 God is known in her palaces for a refuge.   4 For, lo, the kings were assembled, they passed by together.   5 They saw it, and so they marvelled; they were troubled, and hasted away.   6 Fear took hold upon them there, and pain, as of a woman in travail.   7 Thou breakest the ships of Tarshish with an east wind.

      The psalmist is designing to praise Jerusalem and to set forth the grandeur of that city; but he begins with the praises of God and his greatness (Psalms 48:1; Psalms 48:1), and ends with the praises of God and his goodness, Psalms 48:14; Psalms 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 (Psalms 48:1; Psalms 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,Psalms 132:13; Psalms 132:14. It is the city of the great King (Psalms 48:2; Psalms 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 (Matthew 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 (Psalms 48:1; Psalms 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 (Psalms 48:3; Psalms 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, Zechariah 14:20. This is the privilege of the church of Christ, that it is a holy nation, a peculiar people; Jerusalem, the type of it, is called the holy city, bad as it was (Matthew 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,Psalms 48:1; Psalms 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 (Psalms 48:3; Psalms 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,Psalms 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,Psalms 48:2; Psalms 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,Psalms 48:4; Psalms 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 (Numbers 24:2): They saw it and marvelled, and hasted away,Psalms 48:5; Psalms 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,Psalms 48:6; Psalms 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 (1 Thessalonians 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 (Psalms 48:7; Psalms 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?