Psalms · Chapter 48

V. 1. The city-In Jerusalem. Mountain-In his holy mountain.

Verse 1. Great is the Lord] This verse should be joined to the last verse of the preceding Psalm, as it is a continuation of the same subject; and indeed in some of Kennicott’s MSS. it is written as a part of the foregoing. That concluded with He is greatly exalted; this begins with Great is the Lord, and greatly to be praised; i.e., He should be praised according to his greatness; no common praise is suited to the nature and dignity of the Supreme God.

In the city of our God] That is, in the temple; or in Jerusalem, where the temple was situated.

The mountain of his holiness.] Mount Moriah, on which the temple was built. The ancient city of Jerusalem, which David took from the Jebusites, was on the south of Mount Zion, on which the temple was built, though it might be said to be more properly on Mount Moriah, which is one of the hills of which Mount Zion is composed. The temple therefore was to the north of the city, as the psalmist here states, Psalm 48:2: “Beautiful for situation, the joy of the whole earth, is Mount Zion, on the sides of the north, the city of the great King.” But some think that it is the city that is said to be on the north, and Reland contends that the temple was on the south of the city.

Verse 1. Great is the Lord, &c. — Great is the majesty and the power of Jehovah; who is therefore to be celebrated with the highest praises; in the city of our God — Especially in his own city Jerusalem, and by the inhabitants of it; in the mountain of his holiness — In that mountain which he hath long ago set apart for the place of his worship, and hath now so marvellously defended.

1-3. These verses declare the glory of God in Zion, and the glory of Zion in the whole earth, first, for her strength and beauty, but chiefly as the abode and city of God. Thus the glory of God and of his Church is shown to be inseparable. Joy of the whole earth—The strength of Jerusalem was the admiration of the nations, but probably “joy of the whole earth” should read, “joy of the” whole land, namely, of Palestine. To the Hebrew only it could be a “joy.” The sides of the north—The hill Zion was cut on the north, northeast, and east by the deep Tyropeon valley. If we take ytkry, (yarkethe,) dual, for the “two sides of the north,”—that is, north and northeast of Zion,—the description answers literally to the central strength and glory of Jerusalem in her earlier history, especially as beyond the Tyropeon, on the east and north, lay the rocky prominences of Ophel and Moriah, with their inaccessible fortifications, crowned with the palace of Solomon and the temple. It is wonderful that at this present time the excavations of Jerusalem are developing the amazing strength of the ancient walls and substructures in this same locality. But this strength of Zion is only a type of the imperishable defences and stability of the true Church. Matthew 16:18; Isaiah 26:1. God is known in her palaces—This was her crowning glory. It was “the city of the great King.”

V. 2. The joy-This is spoken prophetically, because the joyful doctrine of the gospel was to go from thence to all nations. The city-Of God, who justly calls himself a great king.

Verse 2. The joy of the whole earth] Commentators have been greatly puzzled to show in what sense Zion, or the temple, could be said to be the joy of the whole earth. If we take the earth here for the habitable globe, there is no sense in which it ever was the joy of the whole earth; but If we take xrah lk col haarets, as signifying the whole of this land, (and it has no other meaning,) the assertion is plain and easy to be understood, for the temple was considered the ornament and glory of the whole land of Judea.

Verse 2. Beautiful for situation is mount Zion — A beautiful place it is, which he hath chosen for his habitation; and that which especially renders it beautiful is, that it is the mountain of God’s holiness, the place where, in infinite wisdom, he hath fixed his sanctuary. The joy of the whole earth — For the law was to go forth out of Zion, and the word of the Lord from Jerusalem; the joyful doctrine of the gospel, the glad tidings of salvation, were to go out from thence unto all nations. The words however may be rendered, The joy of the, or this, whole land: for God’s sanctuary, the solemn feasts kept there, and the vast multitudes of people who from time to time assembled at them, rendered it a most desirable place. On the sides of the north — It lies on the north side of Jerusalem; the city of the great King — Of Jehovah, the King of heaven and earth. Zion, however, is thought by some to have been situated on the south side of the mountain; but the temple stood on the north side of it, and was its peculiar honour and distinction.

Ver. 2. Beautiful for situation. Dr. Lightfoot describes the situation of Jerusalem from original authorities. It stood on two hills; Zion was the higher, and more extended hill, being strongly fortified. This David called the Castle: but after the Babylonian captivity it was called the Upper-town. The lower hill was called Acra, and was steep on both sides. Against this was a third hill, called Moriah, separated from Acra by a valley. But while the Asmonean family reigned, being desirous that the temple might communicate with the city, they filled it up, and levelled the top of Acra, that the majestic temple might overlook the whole city. Ophel was another little hill, on which strong works were erected. It is translated the tower, 2 Kings 5:24. See also 2 Chronicles 27:3. 33:14. Nehemiah 3:26. Bezatha was also a little hill opposite to the tower of Antonia, and separated from it only by a deep ditch. The Millo, another fortification, was adjacent to the temple, and on the west side. The city of David was in the north-west part of Jerusalem, and ascended by steps. Hence the situation being highly military, Zion displayed her towers. But mount Zion, here said to be on the north, was by the building gradually rising towards the north; yet the Litany reads, “Upon the north side lies the city of the great king.”

1-3. These verses declare the glory of God in Zion, and the glory of Zion in the whole earth, first, for her strength and beauty, but chiefly as the abode and city of God. Thus the glory of God and of his Church is shown to be inseparable. Joy of the whole earth—The strength of Jerusalem was the admiration of the nations, but probably “joy of the whole earth” should read, “joy of the” whole land, namely, of Palestine. To the Hebrew only it could be a “joy.” The sides of the north—The hill Zion was cut on the north, northeast, and east by the deep Tyropeon valley. If we take ytkry, (yarkethe,) dual, for the “two sides of the north,”—that is, north and northeast of Zion,—the description answers literally to the central strength and glory of Jerusalem in her earlier history, especially as beyond the Tyropeon, on the east and north, lay the rocky prominences of Ophel and Moriah, with their inaccessible fortifications, crowned with the palace of Solomon and the temple. It is wonderful that at this present time the excavations of Jerusalem are developing the amazing strength of the ancient walls and substructures in this same locality. But this strength of Zion is only a type of the imperishable defences and stability of the true Church. Matthew 16:18; Isaiah 26:1. God is known in her palaces—This was her crowning glory. It was “the city of the great King.”

V. 3. Known-By long experience. Palaces-Possibly he may point at the king’s palace and the temple, which was the palace of the king of heaven; which two palaces God did in a singular manner protect, and by protecting them, protected the whole city and people.

Verse 3. God is known in her palaces for a refuge.] All those who worship there in spirit and truth, find God for their refuge. But the words may be understood: God is known for the defence of her palaces; and with this view of the subject agree the three following verses.

Verse 3. God is known — To his people, by sensible and long experience; in her palaces — In the habitations of the city, and not only in the cottages, or meaner dwellings, but in the palaces: the princes and great men have recourse to God, and seek help from him. Possibly he may point at the king’s palace and the temple, which was the palace of the King of heaven; which two palaces God did in a singular manner protect, and, by protecting them, protected the whole city and people. For a refuge — Under whose shadow his people are more safe and secure than other cities are with their great rivers and impregnable fortifications. “Thus the great Founder of the church is also her protector and defender. The dependance of the new Jerusalem, like that of the old, is not in man, or in the arm of flesh, but in God, who resideth in the midst of her. For, surely, unless he kept the city, the watchmen in the towers would wake but in vain.” — Horne.

1-3. These verses declare the glory of God in Zion, and the glory of Zion in the whole earth, first, for her strength and beauty, but chiefly as the abode and city of God. Thus the glory of God and of his Church is shown to be inseparable. Joy of the whole earth—The strength of Jerusalem was the admiration of the nations, but probably “joy of the whole earth” should read, “joy of the” whole land, namely, of Palestine. To the Hebrew only it could be a “joy.” The sides of the north—The hill Zion was cut on the north, northeast, and east by the deep Tyropeon valley. If we take ytkry, (yarkethe,) dual, for the “two sides of the north,”—that is, north and northeast of Zion,—the description answers literally to the central strength and glory of Jerusalem in her earlier history, especially as beyond the Tyropeon, on the east and north, lay the rocky prominences of Ophel and Moriah, with their inaccessible fortifications, crowned with the palace of Solomon and the temple. It is wonderful that at this present time the excavations of Jerusalem are developing the amazing strength of the ancient walls and substructures in this same locality. But this strength of Zion is only a type of the imperishable defences and stability of the true Church. Matthew 16:18; Isaiah 26:1. God is known in her palaces—This was her crowning glory. It was “the city of the great King.”

V. 4. The kings-Either those kings confederate against Jehoshaphat, 2 Chronicles 20:1, or the Assyrian princes; whom they vain-gloriously called kings, Isaiah 10:8. Passed-In their march towards Jerusalem.

Verse 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.

Verses 4-6. For lo, the kings were assembled — The neighbouring princes confederate against Jerusalem: see the contents. They passed by — In their march toward Jerusalem. They advanced, and marched on, not doubting but they should presently make themselves masters of the city. Or, they passed away together — Departed without the success which they desired and expected. They saw it — They only looked upon it, but did not enter it, nor shoot an arrow there, nor cast a bank against it, as was said upon this or the like occasion, 2 Kings 19:32. They marvelled — Not so much at the structure or strength of the city, as at the wonderful works wrought by God on its behalf. They were troubled, and hasted away — God impressed such terrors upon their minds as made them retire with precipitation. If he refer to the invasion by Sennacherib, he may allude to the fear he and his army were put into by tidings of Tirhakah’s coming against them; or to that terrible slaughter of them, mentioned 2 Kings 19:35. Thus “the potentates of the world saw the miracles of the apostles, the courage and constancy of the martyrs, and the daily increase of the church, notwithstanding all their persecutions; they beheld, with astonishment, the rapid progress of the faith through the Roman empire; they called upon their gods, but their gods could not help themselves. Idolatry expired at the foot of the victorious cross, and the power which supported it became Christian.” — Horne.

Ver. 4, 5. Lo the kings were assembled—they saw—they were troubled— they hasted away. This perfectly agrees with the flight of the Assyrians, as described in 2 Chronicles 32:21.

4-8. In this division is noted the destruction of the people’s enemies. The kings were assembled—Pointing to a confederate army and a war council of the chiefs. This does not suit the Assyrian army, in which one ruling spirit, Sennacherib, held absolute sway. 2 Chronicles 32. See notes on Psalm 46. The definite article, “the kings,” indicates a specific number, perhaps known to the writer. So also the verb wd[wn, (noa’doo,) were met, denotes an appointed meeting. It was a council to settle the plan of attacking Jerusalem, and here, evidently, the division and quarrel among themselves began, which on the morrow culminated in their overthrow. They marvelled… troubled… hasted away—The several steps leading to their ruin. They met in formal council, but broke up in confusion and fled in terror. Fear took hold upon them—They now saw they had committed themselves to an impossible enterprise, and being divided in counsel, and having no common bond but that of hatred to the Hebrew and love of plunder, mutual hate and jealousy soon predominated over all considerations of prudence and valour, and fear and disappointment soon rose to universal panic and frenzy. Meanwhile a supernatural dread of the God of Israel had seized upon them. To this must be added the alarm of the ambushments already noticed. 2 Chronicles 20:22. Thou breakest the ships of Tarshish—This figure occurs nowhere prior to Jehoshaphat, but aptly coincides with his reign; (1 Kings 22:48; 2 Chronicles 20:35-37;) and corroborates the date we have assigned to the psalm. “Ships of Tarshish” are ships built for the voyage to Tarshish, and hence proverbial for great and strong ships, and figuratively of “worldly powers” with formidable war preparations. See Isaiah 2:16; 23:1. But where Tarshish was is not certain.

V. 5. Saw it-They did only look upon it, but not come into it, nor shoot an arrow there-nor cast a bank against it, 2 Kings 19:32. Marvelled-At the wonderful works wrought by God.

Verses 4-6. For lo, the kings were assembled — The neighbouring princes confederate against Jerusalem: see the contents. They passed by — In their march toward Jerusalem. They advanced, and marched on, not doubting but they should presently make themselves masters of the city. Or, they passed away together — Departed without the success which they desired and expected. They saw it — They only looked upon it, but did not enter it, nor shoot an arrow there, nor cast a bank against it, as was said upon this or the like occasion, 2 Kings 19:32. They marvelled — Not so much at the structure or strength of the city, as at the wonderful works wrought by God on its behalf. They were troubled, and hasted away — God impressed such terrors upon their minds as made them retire with precipitation. If he refer to the invasion by Sennacherib, he may allude to the fear he and his army were put into by tidings of Tirhakah’s coming against them; or to that terrible slaughter of them, mentioned 2 Kings 19:35. Thus “the potentates of the world saw the miracles of the apostles, the courage and constancy of the martyrs, and the daily increase of the church, notwithstanding all their persecutions; they beheld, with astonishment, the rapid progress of the faith through the Roman empire; they called upon their gods, but their gods could not help themselves. Idolatry expired at the foot of the victorious cross, and the power which supported it became Christian.” — Horne.

Ver. 4, 5. Lo the kings were assembled—they saw—they were troubled— they hasted away. This perfectly agrees with the flight of the Assyrians, as described in 2 Chronicles 32:21.

4-8. In this division is noted the destruction of the people’s enemies. The kings were assembled—Pointing to a confederate army and a war council of the chiefs. This does not suit the Assyrian army, in which one ruling spirit, Sennacherib, held absolute sway. 2 Chronicles 32. See notes on Psalm 46. The definite article, “the kings,” indicates a specific number, perhaps known to the writer. So also the verb wd[wn, (noa’doo,) were met, denotes an appointed meeting. It was a council to settle the plan of attacking Jerusalem, and here, evidently, the division and quarrel among themselves began, which on the morrow culminated in their overthrow. They marvelled… troubled… hasted away—The several steps leading to their ruin. They met in formal council, but broke up in confusion and fled in terror. Fear took hold upon them—They now saw they had committed themselves to an impossible enterprise, and being divided in counsel, and having no common bond but that of hatred to the Hebrew and love of plunder, mutual hate and jealousy soon predominated over all considerations of prudence and valour, and fear and disappointment soon rose to universal panic and frenzy. Meanwhile a supernatural dread of the God of Israel had seized upon them. To this must be added the alarm of the ambushments already noticed. 2 Chronicles 20:22. Thou breakest the ships of Tarshish—This figure occurs nowhere prior to Jehoshaphat, but aptly coincides with his reign; (1 Kings 22:48; 2 Chronicles 20:35-37;) and corroborates the date we have assigned to the psalm. “Ships of Tarshish” are ships built for the voyage to Tarshish, and hence proverbial for great and strong ships, and figuratively of “worldly powers” with formidable war preparations. See Isaiah 2:16; 23:1. But where Tarshish was is not certain.

V. 6. Fear-At the tidings of Tirhakah’s coming against them, 2 Kings 19:9, and at that terrible slaughter of their army, ver.35.

Verses 4-6. For lo, the kings were assembled — The neighbouring princes confederate against Jerusalem: see the contents. They passed by — In their march toward Jerusalem. They advanced, and marched on, not doubting but they should presently make themselves masters of the city. Or, they passed away together — Departed without the success which they desired and expected. They saw it — They only looked upon it, but did not enter it, nor shoot an arrow there, nor cast a bank against it, as was said upon this or the like occasion, 2 Kings 19:32. They marvelled — Not so much at the structure or strength of the city, as at the wonderful works wrought by God on its behalf. They were troubled, and hasted away — God impressed such terrors upon their minds as made them retire with precipitation. If he refer to the invasion by Sennacherib, he may allude to the fear he and his army were put into by tidings of Tirhakah’s coming against them; or to that terrible slaughter of them, mentioned 2 Kings 19:35. Thus “the potentates of the world saw the miracles of the apostles, the courage and constancy of the martyrs, and the daily increase of the church, notwithstanding all their persecutions; they beheld, with astonishment, the rapid progress of the faith through the Roman empire; they called upon their gods, but their gods could not help themselves. Idolatry expired at the foot of the victorious cross, and the power which supported it became Christian.” — Horne.

4-8. In this division is noted the destruction of the people’s enemies. The kings were assembled—Pointing to a confederate army and a war council of the chiefs. This does not suit the Assyrian army, in which one ruling spirit, Sennacherib, held absolute sway. 2 Chronicles 32. See notes on Psalm 46. The definite article, “the kings,” indicates a specific number, perhaps known to the writer. So also the verb wd[wn, (noa’doo,) were met, denotes an appointed meeting. It was a council to settle the plan of attacking Jerusalem, and here, evidently, the division and quarrel among themselves began, which on the morrow culminated in their overthrow. They marvelled… troubled… hasted away—The several steps leading to their ruin. They met in formal council, but broke up in confusion and fled in terror. Fear took hold upon them—They now saw they had committed themselves to an impossible enterprise, and being divided in counsel, and having no common bond but that of hatred to the Hebrew and love of plunder, mutual hate and jealousy soon predominated over all considerations of prudence and valour, and fear and disappointment soon rose to universal panic and frenzy. Meanwhile a supernatural dread of the God of Israel had seized upon them. To this must be added the alarm of the ambushments already noticed. 2 Chronicles 20:22. Thou breakest the ships of Tarshish—This figure occurs nowhere prior to Jehoshaphat, but aptly coincides with his reign; (1 Kings 22:48; 2 Chronicles 20:35-37;) and corroborates the date we have assigned to the psalm. “Ships of Tarshish” are ships built for the voyage to Tarshish, and hence proverbial for great and strong ships, and figuratively of “worldly powers” with formidable war preparations. See Isaiah 2:16; 23:1. But where Tarshish was is not certain.

V. 7. Breakest-Thou didst no less violently and suddenly destroy these raging enemies of Jerusalem, than sometimes thou destroyest the ships at sea with a fierce and vehement wind, such as the eastern winds were in those parts.

Verse 7. Thou breakest the ships of Tarshish] Calmet thinks this may refer to the discomfiture of Cambyses, who came to destroy the land of Judea. “This is apparently,” says he, “the same tempest which struck dismay into the land-forces of Cambyses, and wrecked his fleet which was on the coasts of the Mediterranean sea, opposite to his army near the port of Acco, or the Ptolemais; for Cambyses had his quarters at Ecbatana, at the foot of Mount Carmel; and his army was encamped in the valley of Jezreel.” Ships of Tarshish he conjectures to have been large stout vessels, capable of making the voyage of Tarsus, in Cilicia.

Verse 7. Thou breakest the ships of Tarshish, &c. — Thou didst no less violently and suddenly destroy these raging enemies of Jerusalem, than sometimes thou destroyest the ships at sea with a fierce and vehement wind, such as the eastern winds were in those parts.

Ver. 7. Thou breakest the ships of Tarshish. Isaiah 23:6. 1 Kings 10:22, With an east wind, blowing like the euroclydon, Acts 27:14, when Paul was shipwrecked. The east wind is often named in the scriptures as injurious to health, and noxious to vegetation. It blows up the sands of the deserts very often into high ridges, buries the camels, and scatters armies with terror. Jeremiah 18:17.

While Dr. Edward Clarke, our accredited traveller, was entering the bay of Salamis in the Isle of Cyprus, there sprang up an east wind which laid the frigate on her beam ends, blistered the lips of the sailors, attended with much pain. “In the short space of two minutes, the mercury rose in the thermometer from eighty to eighty six degrees of heat.”—On the land it is often accompanied with hot and destructive winds, described by Bruce and other travellers.

4-8. In this division is noted the destruction of the people’s enemies. The kings were assembled—Pointing to a confederate army and a war council of the chiefs. This does not suit the Assyrian army, in which one ruling spirit, Sennacherib, held absolute sway. 2 Chronicles 32. See notes on Psalm 46. The definite article, “the kings,” indicates a specific number, perhaps known to the writer. So also the verb wd[wn, (noa’doo,) were met, denotes an appointed meeting. It was a council to settle the plan of attacking Jerusalem, and here, evidently, the division and quarrel among themselves began, which on the morrow culminated in their overthrow. They marvelled… troubled… hasted away—The several steps leading to their ruin. They met in formal council, but broke up in confusion and fled in terror. Fear took hold upon them—They now saw they had committed themselves to an impossible enterprise, and being divided in counsel, and having no common bond but that of hatred to the Hebrew and love of plunder, mutual hate and jealousy soon predominated over all considerations of prudence and valour, and fear and disappointment soon rose to universal panic and frenzy. Meanwhile a supernatural dread of the God of Israel had seized upon them. To this must be added the alarm of the ambushments already noticed. 2 Chronicles 20:22. Thou breakest the ships of Tarshish—This figure occurs nowhere prior to Jehoshaphat, but aptly coincides with his reign; (1 Kings 22:48; 2 Chronicles 20:35-37;) and corroborates the date we have assigned to the psalm. “Ships of Tarshish” are ships built for the voyage to Tarshish, and hence proverbial for great and strong ships, and figuratively of “worldly powers” with formidable war preparations. See Isaiah 2:16; 23:1. But where Tarshish was is not certain.

V. 8. Heard-The predictions of the prophets have been verified by the events. Establish-God will defend her in all succeeding ages. And so God would have done, if Jerusalem had not forsaken him, and forfeited his protection.

Verse 8. As we have heard, so have we seen] Our fathers have declared what mighty works thou didst in their time; and we have seen the same. God has often interposed and afforded us a most miraculous defence. So it was when they were invaded by the Assyrians, Syrians, Egyptians, Babylonians, Persians and the Greeks under Alexander.

The city of the Lord of hosts] His hosts defended the city, and it was known to be the City of the great King.

God will establish it for ever.] This must refer to the true temple, the Christian Church, of which the Jewish Church was a type. The type perished, but the antitype remained, and will remain till time shall be no more.

Selah.] So be it; and so it will be for evermore.

Verses 8, 9. As we have heard, so have we seen — The predictions of the prophets have been verified by the events. Or, we have had late and fresh experience of such wonderful works of God, as before we only heard of by the report of our fathers. God will establish it for ever — God will defend her in all succeeding ages. And so God would have done, if Jerusalem had not forsaken him, and forfeited his protection. We have thought of thy loving-kindness — It hath been the matter of our serious and deep meditation, when we have been worshipping in thy temple. For when the priests were offering incense, or sacrifices, the religious people were wont to exercise themselves in holy meditation and secret prayer to God, Luke 1:10. Or, we have silently, or patiently waited for thy loving-kindness, as Ëdsj wnymd, dim-minu chasdecha, more properly signifies, and some ancient and other interpreters render it. A consideration of the wondrous works which God has wrought for us tends to produce faith in his promises, and resignation to his will: “and he,” says Dr. Horne, “that with these dispositions waits for God’s mercies, in God’s house, shall not wait in vain.”

Ver. 8. As we have heard, from Moses, Deuteronomy 28. and 29., in the recital of covenant blessings, so have we seen, in the victories of David, that the Lord keeps his covenant and promises, which he sware to Abraham our father; for his word is clean and abideth for ever.

4-8. In this division is noted the destruction of the people’s enemies. The kings were assembled—Pointing to a confederate army and a war council of the chiefs. This does not suit the Assyrian army, in which one ruling spirit, Sennacherib, held absolute sway. 2 Chronicles 32. See notes on Psalm 46. The definite article, “the kings,” indicates a specific number, perhaps known to the writer. So also the verb wd[wn, (noa’doo,) were met, denotes an appointed meeting. It was a council to settle the plan of attacking Jerusalem, and here, evidently, the division and quarrel among themselves began, which on the morrow culminated in their overthrow. They marvelled… troubled… hasted away—The several steps leading to their ruin. They met in formal council, but broke up in confusion and fled in terror. Fear took hold upon them—They now saw they had committed themselves to an impossible enterprise, and being divided in counsel, and having no common bond but that of hatred to the Hebrew and love of plunder, mutual hate and jealousy soon predominated over all considerations of prudence and valour, and fear and disappointment soon rose to universal panic and frenzy. Meanwhile a supernatural dread of the God of Israel had seized upon them. To this must be added the alarm of the ambushments already noticed. 2 Chronicles 20:22. Thou breakest the ships of Tarshish—This figure occurs nowhere prior to Jehoshaphat, but aptly coincides with his reign; (1 Kings 22:48; 2 Chronicles 20:35-37;) and corroborates the date we have assigned to the psalm. “Ships of Tarshish” are ships built for the voyage to Tarshish, and hence proverbial for great and strong ships, and figuratively of “worldly powers” with formidable war preparations. See Isaiah 2:16; 23:1. But where Tarshish was is not certain.

V. 9. Thought-It hath been the matter of our serious and deep meditation, when we have been worshipping in thy temple.

Verse 9. We have thought of thy loving-kindness] We went to thy temple to worship thee; we meditated on thy goodness; we waited for a display of it; and the panic that in the first instance struck us, was transferred to our enemies; and fear took hold upon them, they marvelled, were troubled, and hasted away.

Verses 8, 9. As we have heard, so have we seen — The predictions of the prophets have been verified by the events. Or, we have had late and fresh experience of such wonderful works of God, as before we only heard of by the report of our fathers. God will establish it for ever — God will defend her in all succeeding ages. And so God would have done, if Jerusalem had not forsaken him, and forfeited his protection. We have thought of thy loving-kindness — It hath been the matter of our serious and deep meditation, when we have been worshipping in thy temple. For when the priests were offering incense, or sacrifices, the religious people were wont to exercise themselves in holy meditation and secret prayer to God, Luke 1:10. Or, we have silently, or patiently waited for thy loving-kindness, as Ëdsj wnymd, dim-minu chasdecha, more properly signifies, and some ancient and other interpreters render it. A consideration of the wondrous works which God has wrought for us tends to produce faith in his promises, and resignation to his will: “and he,” says Dr. Horne, “that with these dispositions waits for God’s mercies, in God’s house, shall not wait in vain.”

9-13. Here begins the special strain of thanksgiving and praise. We have thought… in the midst of thy temple—The king and people had repaired to the temple to ask counsel of God. See 2 Chronicles 20:3-13, to which this alludes. Thus the spiritual Church in all ages, in her deep affliction, renews her faith from the same source. According… name— According to the fame of thy works. The “name” of God is that by which he is known; not a title merely, but the sum of his manifestations. These offer a broad and endless ground of fear, trust, and praise, unto the ends of the earth. Mount Zion… daughters of Judah—The devout poet calls upon the chief cities of the kingdom to unite with the capital in this public rejoicing.

V. 10. So-Thou art acknowledged to be such an one as thou hast affirmed thyself to be in thy Word, God Almighty, or All-sufficient, the Lord of hosts, and a strong tower to all that trust in thee. Righteousness-Of righteous actions; by which thou discoverest thy holiness.

Verse 10. According to thy name] As far as thou art known, so far art thou praised; and where thou art known, thou wilt have praise to the end of the earth. And why? “Thy right hand is full of righteousness.” Thou art continually dispensing thy blessings to the children of men.

Verse 10. According to thy name, so is thy praise — Thou art acknowledged, and evidently proved, to be such a one as thou hast affirmed thyself to be in thy word, God Almighty, or All-sufficient, the Lord of hosts, the King of thy church and people, a strong tower to all that trust in thee; and whatever else thou art said to be in Scripture. None of thy names are empty titles, but all of them are fully answered by honourable and praiseworthy works. Thy right hand is full of righteousness — That is, of righteous actions, by which thou discoverest thy truth, justice, and holiness, in destroying the wicked and incorrigible enemies of thy people, and in fulfilling thy promises made to thy church.

9-13. Here begins the special strain of thanksgiving and praise. We have thought… in the midst of thy temple—The king and people had repaired to the temple to ask counsel of God. See 2 Chronicles 20:3-13, to which this alludes. Thus the spiritual Church in all ages, in her deep affliction, renews her faith from the same source. According… name— According to the fame of thy works. The “name” of God is that by which he is known; not a title merely, but the sum of his manifestations. These offer a broad and endless ground of fear, trust, and praise, unto the ends of the earth. Mount Zion… daughters of Judah—The devout poet calls upon the chief cities of the kingdom to unite with the capital in this public rejoicing.

V. 11. Judgments-Upon thine and their enemies.

Verse 11. Let Mount Zion rejoice] The temple is restored in majesty, which was threatened with total destruction; it is again repaired. Let the daughters of Judah be glad] That thou hast turned her captivity, and poured out thy judgments upon her oppressors.

Verse 11. Let mount Zion rejoice — That is, Jerusalem; let the daughters of Judah — The other lesser cities, towns, and villages; be glad, because of thy judgments — Upon thy and their enemies. Let the mother city give an example of joy and thankfulness to all the smaller places, and to the whole kingdom, and let them unanimously join together, with the greatest gladness, to express how sensible they are of thy power and goodness in the wonderful deliverance granted them. Just so, “the church and all her children ought to rejoice with joy unspeakable, on account of the manifestation of divine power on her behalf against her enemies. Thus, at the fall of mystic Babylon, it is said, Rejoice over her, thou heaven, and ye holy apostles and prophets, for God hath avenged you on her, Revelation 18:20.” — Horne.

9-13. Here begins the special strain of thanksgiving and praise. We have thought… in the midst of thy temple—The king and people had repaired to the temple to ask counsel of God. See 2 Chronicles 20:3-13, to which this alludes. Thus the spiritual Church in all ages, in her deep affliction, renews her faith from the same source. According… name— According to the fame of thy works. The “name” of God is that by which he is known; not a title merely, but the sum of his manifestations. These offer a broad and endless ground of fear, trust, and praise, unto the ends of the earth. Mount Zion… daughters of Judah—The devout poet calls upon the chief cities of the kingdom to unite with the capital in this public rejoicing.

V. 12. Tell-He bids them mark well her towers, bulwarks, and palaces, with thankfulness to God, when they should find upon enquiry, that not one of them were demolished.

Verse 12. Walk about Zion] Consider the beauty and magnificence of the temple, count the towers by which it is fortified.

Verses 12, 13. Walk about Zion, &c. — He speaks probably to the people of the city and kingdom, who had been eye-witnesses of the glorious work God had wrought for their deliverance. Bishop Patrick thus paraphrases the words: “Make a solemn procession, and go round about the city, blessing and praising God, with thankful hearts, who hath preserved you from being begirt by the enemy. Tell all the towers as you go along, and see if there be so much as one wanting, or the least hurt done to any of them.” Some commentators, however, think that he speaks to the hostile kings and their armies, who had come up against Jerusalem, and had gone round her to reconnoitre her strength, in order to take her, but who were now fled away; and that he calls upon them to return, and go round her again, and see how entire her fortifications were; and bids them tell the next generation, that it would be in vain to attempt any thing against her while she had Jehovah for her protector.

12, 13. Walk about Zion—The call is not in the spirit of boasting or self confidence, but of gratitude, that they may witness for themselves the unharmed condition of the city, despite the proud threats and malicious plans of the enemy. Tell the towers… mark… her bulwarks—Count the towers, set your heart to the strongholds. The fortifications of Jerusalem were a marvel to the heathen, as the remains of them are to modern archaeologists. Ruins as old as the days of Solomon and of the first Herod are still traceable. They are seen in the foundations on the south and southwest of the temple, and in the “citadel” on the northwest corner of Zion, just south of the modern Jaffa gate. In this latter place the first forty feet of elevation of the principal tower is allowed to date as far back as Herod the Great, and was, probably, built upon foundations as old as David or Solomon. Rabbi Schwarz, (Pales., p. 273,) supposes this may be the “house of the heroes,” or the “corner of the armory house,” Nehemiah 3:16, 17. Tradition has given it the name of “tower, or fort, of David,” but without authority. See note on Psalm 45:8. Various are the traces of massive, ancient fortifications in Ophel, Moriah, Zion, and the western and northern city walls, which modern discoveries have brought to light. Extensive excavations will do vastly more. But it is not to these physical strongholds, the terror of Zion’s enemies, to which the prophet would confine attention. These, to his eye, bore a higher significance as types and symbols of the surer defences of the living Church of God, in which sense the language of verses 12, 13, finds its true fulfilment. See the notes on verse 14.

V. 13. Tell it-That they may continue their praises to God for this mercy, by which they hold and enjoy all their blessings.

Verse 13. Mark ye well her bulwarks] See the redoubts by which she is defended.

Consider her palaces] See her courts, chambers, altars, &c., &c.; make an exact register of the whole, that ye may have to tell to your children how Jerusalem was built in troublesome times; how God restored you; and how he put it into the hearts of the heathen to assist to build, beautify, and adorn the temple of our God.

Verses 12, 13. Walk about Zion, &c. — He speaks probably to the people of the city and kingdom, who had been eye-witnesses of the glorious work God had wrought for their deliverance. Bishop Patrick thus paraphrases the words: “Make a solemn procession, and go round about the city, blessing and praising God, with thankful hearts, who hath preserved you from being begirt by the enemy. Tell all the towers as you go along, and see if there be so much as one wanting, or the least hurt done to any of them.” Some commentators, however, think that he speaks to the hostile kings and their armies, who had come up against Jerusalem, and had gone round her to reconnoitre her strength, in order to take her, but who were now fled away; and that he calls upon them to return, and go round her again, and see how entire her fortifications were; and bids them tell the next generation, that it would be in vain to attempt any thing against her while she had Jehovah for her protector.

12, 13. Walk about Zion—The call is not in the spirit of boasting or self confidence, but of gratitude, that they may witness for themselves the unharmed condition of the city, despite the proud threats and malicious plans of the enemy. Tell the towers… mark… her bulwarks—Count the towers, set your heart to the strongholds. The fortifications of Jerusalem were a marvel to the heathen, as the remains of them are to modern archaeologists. Ruins as old as the days of Solomon and of the first Herod are still traceable. They are seen in the foundations on the south and southwest of the temple, and in the “citadel” on the northwest corner of Zion, just south of the modern Jaffa gate. In this latter place the first forty feet of elevation of the principal tower is allowed to date as far back as Herod the Great, and was, probably, built upon foundations as old as David or Solomon. Rabbi Schwarz, (Pales., p. 273,) supposes this may be the “house of the heroes,” or the “corner of the armory house,” Nehemiah 3:16, 17. Tradition has given it the name of “tower, or fort, of David,” but without authority. See note on Psalm 45:8. Various are the traces of massive, ancient fortifications in Ophel, Moriah, Zion, and the western and northern city walls, which modern discoveries have brought to light. Extensive excavations will do vastly more. But it is not to these physical strongholds, the terror of Zion’s enemies, to which the prophet would confine attention. These, to his eye, bore a higher significance as types and symbols of the surer defences of the living Church of God, in which sense the language of verses 12, 13, finds its true fulfilment. See the notes on verse 14.

Verse 14. For this God] Who did all these wonderful things,— Is our God] He is our portion, and he has taken us for his people. He will be our guide] Through all the snares and difficulties of life,— Even unto death] He will never leave us; and we, by his grace, will never abandon him. He is just such a God as we need; infinite in mercy, goodness, and truth. He is our Father, and we are the sons and daughters of God Almighty. Even unto and in death, he will be our portion.

Verse 14. This God, &c. — Who hath done this great work for us; is our God — Who alone can protect us, and will be our defender, if we depend upon him, for ever and ever. He will be our guide even unto death — While we have a being. He will not content himself with having delivered and preserved us once; but will be our conductor, and will exercise a most tender care over us, such as a shepherd doth over his sheep, all the days of our life. Birth and life, and the several ages of life and death, are often ascribed to churches and commonwealths, both in the Scriptures and in other authors. This promise was made to the old and earthly Jerusalem, upon condition of their obedience, in which, as they grossly failed, they lost the benefit of it; but it is absolutely made good to the new and heavenly Jerusalem, the church of Christ, and all the true members thereof. Observe, reader, if Jehovah be our God, he will be our guide, our faithful, constant guide, to show us our way to true happiness here and hereafter, 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 conduct us safe to felicity and immortality on the other side of death, to a life most blessed, in which there shall be no more death nor suffering. If we take the Lord for our God, he will convey us safe to death, through death, and beyond death; down to death, and up again to glory.

Ver. 14. This God is our God. He will be our guide and our refuge, in all the public and private calamities of life; and will accompany us in the valley of the shadow of death.

14. For this God is our God—Glorious confession! to which the astonished people are led by their inspection and circuit of the city walls. For ever and ever—Two of the strongest Hebrew words for endless duration. Even unto death—This certainly cannot be the idea of the original, for besides that it is a great falling off from the previous sentence, it is against the connexion. The point of the argument is to show the Church or Zion indestructible. We must either drop the Makkeph, and change the vowel points so as to read twml[, (to eternity,) instead of twm l[, (unto death,) (and so the Septuagint, eiv touv aiwnav, for evermore, Vulgate, in soecula, which agree with the context and scope;) or, accepting the Masoretic or common text, take the preposition l[, (‘al,) not in the sense of unto, as in the common Version, but of after, through, over, against, and read, “he will be our guide after, through, over, or against death.” Either of these renderings would be entirely according to the usage of the proposition, and would sustain the sense and harmonize with the connexion, which assumes that God will never resign the leadership of his people. Death is not a goal to be reached, as unto would imply, but an enemy or terror now vanquished, surmounted, or removed, so as to offer no impediment. The outlook is not upon an earthly future, but an immortality. The stability and endless prosperity belong not to the material Zion, but to the mystic, the Church in her spiritual and evangelical inheritance. “The gates of hell shall not prevail against it.” Psalm 68:20; Matthew 16:18.