Read-Post Through the Bible

[daniel1212av]

(1.) His preparations for war (Psa_45:3): Gird thy sword upon thy thigh, O Most Mighty! The word of God is the sword of the Spirit. By the promises of that word, and the grace contained in those promises, souls are made willing to submit to Jesus Christ and become his loyal subjects; by the threatenings of that word, and the judgments executed according to them, those that stand it out against Christ will, in due time, be brought down and ruined. By the gospel of Christ many Jews and Gentiles were converted, and, at length, the Jewish nation was destroyed, according to the predictions of it, for their implacable enmity to it; and paganism was quite abolished. The sword here girt on Christ's thigh is the same which is said to proceed out of his mouth, Rev_19:15. When the gospel was sent fort to be preached to all nations, then our Redeemer girded his sword upon his thigh.

(2.) His expedition to this holy war: He goes forth with his glory and his majesty, as a great king takes the field with abundance of pomp and magnificence - his sword, his glory, and majesty. In his gospel he appears transcendently great and excellent, bright and blessed, in the honour and majesty which the Father had laid upon him. Christ, both in his person and in his gospel, had nothing of external glory or majesty, nothing to charm men (for he had no form nor comeliness), nothing to awe men, for he took upon him the form of a servant; it was all spiritual glory, spiritual majesty. There is so much grace, and therefore glory, in that word, He that believes shall be saved, so much terror, and therefore majesty, in that word, He that believes shall not be damned, that we may well say, in the chariot of that gospel, which these words are the sum of, the Redeemer rides forth in glory and majesty. In thy majesty ride prosperously, Psa_45:4. Prosper thou; ride thou. This speaks the promise of his Father, that he should prosper according to the good pleasure of the Lord, that he should divide the spoil with the strong, in recompence of his sufferings. Those cannot but prosper to whom God says, Prosper, Isa_52:10-12. And it denotes the good wishes of his friends, praying that he may prosper in the conversion of souls to him, and the destruction of all the powers of darkness that rebel against him. “Thy kingdom come; Go on and prosper.”

(3.) The glorious cause in which he is engaged - because of truth, and meekness, and righteousness, which were, in a manner, sunk and lost among men, and which Christ came to retrieve and rescue.

[1.] The gospel itself is truth, meekness, and righteousness; it commands by the power of truth and righteousness; for Christianity has these, incontestably, on its side, and yet it is to be promoted by meekness and gentleness, 1Co_4:12, 1Co_4:13; 2Ti_2:25.

[2.] Christ appears in it in his truth, meekness, and righteousness, and these are his glory and majesty, and because of these he shall prosper. Men are brought to believe on him because he is true, to learn of him because he is meek, Mat_11:29 (the gentleness of Christ is of mighty force, 2Co_10:1), and to submit to him because he is righteous and rules with equity.

[3.] The gospel, as far as it prevails with men, sets up in their hearts truth, meekness, and righteousness, rectifies their mistakes by the light of truth, controls their passions by the power of meekness, and governs their hearts and lives by the laws of righteousness. Christ came, by setting up his kingdom among men, to restore those glories to a degenerate world, and to maintain the cause of those just and rightful rulers under him that by error, malice, and iniquity, had been deposed.

(4.) The success of his expedition: “Thy right hand shall teach thee terrible things; thou shalt experience a wonderful divine power going along with thy gospel, to make it victorious, and the effects of it will be terrible things.”

[1.] In order to the conversion and reduction of souls to him, there are terrible things to be done; the heart must be pricked, conscience must be startled, and the terrors of the Lord must make way for his consolations. This is done by the right hand of Christ. The Comforter shall continue, Joh_16:8.

[2.] In the conquest of the gates of hell and its supporters, in the destruction of Judaism and Paganism, terrible things will be done, which will make men's hearts fail them for fear (Luk_21:26) and great men and chief captains call to the rocks and mountains to fall on them, Rev_6:15. The next verse describes these terrible things (Psa_45:5): Thy arrows are sharp in the heart of the king's enemies.

First, Those that were by nature enemies are thus wounded, in order to their being subdued and reconciled. Convictions are like the arrows of the bow, which are sharp in the heart on which they fasten, and bring people to fall under Christ, in subjection to his laws and government. Those that thus fall on this stone shall by broken, Mat_21:44.

Secondly, Those that persist in their enmity are thus wounded, in order to their being ruined. The arrows of God's terrors are sharp in their hearts, whereby they shall fall under him, so as to be made his footstool, Psa_110:1. Those that would not have him to reign over them shall be brought forth and slain before him (Luk_19:27); those that would not submit to his golden sceptre shall be broken to pieces by his iron rod. — Henry 

Psa 45:6  No lawful construction can be devised to change the sense here given and sustained by the ancient versions, and above all by Paul (Heb_1:8 ). Of the perpetuity of this government, compare 2Sa_7:13; Psa_10:16; Psa_72:5; Psa_89:4; Psa_110:4; Isa_9:7.  — JFB


Psa 45:6-9 — The throne of this almighty King is established for ever. While the Holy Spirit leads Christ's people to look to his cross, he teaches them to see the evil of sin and the beauty of holiness; so that none of them can feel encouragement to continue in sin. The Mediator is God, else he had been neither able to do the Mediator's work, nor fit to wear the Mediator's crown. God the Father, as his God in respect to his human nature and mediatorial offices, has given to him the Holy Spirit without measure. Thus anointed to be a Prophet, Priest, and King, Christ has pre-eminence in the gladdening gifts and graces of the spirit, and from his fulness communicates them to his brethren in human nature. The Spirit is called the oil of gladness, because of the delight wherewith Christ was filled, in carrying on his undertakings. The salvation of sinners is the joy of angels, much more of the Son. And in proportion as we are conformed to his holy image, we may expect the gladdening gifts influences of the Comforter. The excellences of the Messiah, the suitableness of his offices, and the sufficiency of his grace, seem to be intended by the fragrance of his garments. The church formed of true believers, is here compared to the queen, whom, by an everlasting covenant, the Lord Jesus has betrothed to himself. This is the bride, the Lamb's wife, whose graces are compared to fine linen, for their purity; to gold, for their costliness: for as we owe our redemption, so we owe our adorning, to the precious blood of the Son of God. — MHCC

[daniel1212av]

Psa 45:6-7  — (Heb.: 45:7-8 ) In order to avoid the addressing of the king with the word Elohim, Psa_45:6 has been interpreted,

(1) “Thy throne of God is for ever and ever,”, - a rendering which is grammatically possible, and, if it were intended to be expressed, must have been expressed thus (Nagelsbach, §64, g);

(2) “Thy throne is God (= divine) for ever and ever;”

but it cannot possibly be so expressed after the analogy of “the altar of wood = wooden” (cf. Psa_45:9), or “the time is showers of rain = rainy” (Ezr_10:13), since God is neither the substance of the throne, nor can the throne itself be regarded as a representation or figure of God: in this case the predicative Elohim would require to be taken as a genitive for אלהים כּסּא, which, however, cannot possibly be supported in Hebrew by any syntax, not even by 2Ki_23:17, cf. Ges. §110, 2, b. Accordingly one might adopt the first mode of interpretation, which is also commended by the fact that the earthly throne of the theocratic king is actually called יהוה כסא in 1Ch_29:23. But the sentence “thy throne of God is an everlasting one” sounds tautological, inasmuch as that which the predicate asserts is already implied in the subject; and we have still first of all to try whether אלהים cannot, with the lxx ὁ θρόνος σου, ὁ Θεὸς, εἰς αἰῶνα αἰῶνος, be taken as a vocative. Now, since before everything else God's throne is eternal (Psa_10:16; Lam_5:19), and a love of righteousness and a hatred of evil is also found elsewhere as a description of divine holiness (Psa_5:5; Psa_61:8 ), אלהים would be obliged to be regarded as addressed to God, if language addressed to the king did not follow with על־כּן. But might אלהים by any possibility be even addressed to the king who is here celebrated? It is certainly true that the custom with the Elohim-Psalms of using Elohim as of equal dignity with Jahve is not favourable to this supposition; but the following surpassing of the אלהים by אלהים אלהיך renders it possible. And since elsewhere earthly authorities are also called אלהים, Exo_21:6; Exo_22:7., Psa_82:1-8, cf. Psa_138:1, because they are God's representatives and the bearers of His image upon earth, so the king who is celebrated in this Psalm may be all the more readily styled Elohim, when in his heavenly beauty, his irresistible doxa or glory, and his divine holiness, he seems to the psalmist to be the perfected realization of the close relationship in which God has set David and his seed to Himself. He calls him אלהים, just as Isaiah calls the exalted royal child whom he exultingly salutes in Psa_9:1-6, אל־גּבּור. He gives him this name, because in the transparent exterior of his fair humanity he sees the glory and holiness of God as having attained a salutary of merciful conspicuousness among men. At the same time, however, he guards this calling of the king by the name Elohim against being misapprehended by immediately distinguishing the God, who stands above him, from the divine king by the words “Elohim, thy God,” which, in the Korahitic Psalms, and in the Elohimic Psalms in general, is equivalent to Jahve, thy God” (Psa_43:4; 48:15; Psa_50:7); and the two words are accordingly united by Munach. — K+D  (abridged).

Psa 45:6-9 — We have here the royal bridegroom filling his throne with judgment and keeping his court with splendour.

I. He here fills his throne with judgment. It is God the Father that says to the Son here, Thy throne, O God! is forever and ever, as appears Heb_1:8, Heb_1:9, where this is quoted to prove that he is God and has a more excellent name than the angels. The Mediator is God, else he neither would have been able to do the Mediator's work nor fit to wear the Mediator's crown. Concerning his government observe,

1. The eternity of it; it is for ever and ever. It shall continue on earth throughout all the ages of time, in despite of all the opposition of the gates of hell; and in the blessed fruits and consequences of it it shall last as long as the days of heaven, and run parallel with the line of eternity itself. Perhaps even then the glory of the Redeemer, and the blessedness of the redeemed, shall be in a continual infinite progression; for it is promised that not only of his government, but of the increase of his government and peace, there shall be no end (Isa_9:7); even when the kingdom shall be delivered up to God even the Father (1Co_15:24) the throne of the Redeemer will continue.

2. The equity of it: The sceptre of thy kingdom, the administration of thy government, is right, exactly according to the eternal counsel and will of God, which is the eternal rule and reason of good and evil. Whatever Christ does he does none of his subjects any wrong, but gives redress to those that do suffer wrong: He loves righteousness, and hates wickedness, Psa_45:7. He himself loves to do righteousness, and hates to do wickedness; and he loves those that do righteousness, and hates those that do wickedness. By the holiness of his life, the merit of his death, and the great design of his gospel, he has made it to appear that he loves righteousness (for by his example, his satisfaction, and his precepts, he has brought in an everlasting righteousness), and that he hates wickedness, for never did God's hatred of sin appear so conspicuously as it did in the sufferings of Christ.

3. The establishment and elevation of it: Therefore God, even thy God (Christ, as Mediator, called God his God, Joh_20:17, as commissioned by him, and the head of those that are taken into covenant with him), has anointed thee with the oil of gladness. Therefore, that is,

(1.) “In order to this righteous government of thine, God has given thee his Spirit, that divine unction, to qualify thee for thy undertaking,” Isa_61:1. 1. The Spirit of the Lord God is upon me, because he has anointed me. What God called him to he fitted him for, Isa_11:2. The Spirit is called the oil of gladness because of the delight wherewith Christ was filled in carrying on his undertaking. He was anointed with the Spirit above all his fellows, above all those that were anointed, whether priests or kings.

(2.) “In recompence of what thou has done and suffered for the advancement of righteousness and the destruction of sin God has anointed thee with the oil of gladness, has brought thee to all the honours and all the joys of thy exalted state.” Because he humbled himself, God has highly exalted him, Phi_2:8, Phi_2:9. His anointing him denotes the power and glory to which he is exalted; he is invested in all the dignities and authorities of the Messiah. And his anointing him with the oil of gladness denotes the joy that was set before him (so his exaltation is expressed, Heb_12:2) both in the light of his Father's countenance (Act_2:28) and in the success of his undertaking, which he shall see, and be satisfied, Isa_53:11. This he is anointed with above all his fellows, above all believers, who are his brethren, and who partake of the anointing - they by measure, he without measure. But the apostle brings it to prove his pre-eminence above the angels, Heb_1:4, Heb_1:9. The salvation of sinners is the joy of angels (Luk_15:10), but much more of the Son.

II. He keeps his court with splendour and magnificence.

[daniel1212av]

1. His robes of state, wherein he appears, are taken notice of, not for their pomp, which might strike an awe upon the spectator, but their pleasantness and the gratefulness of the odours with which they were perfumed (Psa_45:8 ): They smell of myrrh, aloes, and cassia (the oil of gladness with which he and his garments were anointed): these were some of the ingredients of the holy anointing oil which God appointed, the like to which was not to be made up for any common use (Exo_30:23, Exo_30:24), which was typical of the unction of the Spirit which Christ, the great high priest of our profession, received, and to which therefore there seems here to be a reference. It is the savour of these good ointments, his graces and comforts, that draws souls to him (Son_1:3, Son_1:4) and makes him precious to believers, 1Pe_2:7.

2. His royal palaces are said to be ivory ones, such as were then reckoned most magnificent. We read of an ivory house that Ahab made, 1Ki_22:39. The mansions of light above are the ivory palaces, whence all the joys both of Christ and believers come, and where they will be for ever in perfection; for by them he is made glad, and all that are his with him; for they shall enter into the joy of their Lord. 3. The beauties of his court shine very brightly. In public appearances at court, when the pomp of it is shown, nothing is supposed to contribute so much to it as the splendour of the ladies, which is alluded to here, Psa_45:9.

(1.) Particular believers are here compared to the ladies at court, richly dressed in honour of the sovereign: Kings' daughters are among thy honourable women, whose looks, and mien, and ornaments, we may suppose, from the height of their extraction, to excel all others. All true believers are born from above; they are the children of the King of kings. These attend the throne of the Lord Jesus daily with their prayers and praises, which is really their honour, and he is pleased to reckon it his. The numbering of kings' daughters among his honourable women, or maids of honour, intimates that the kings whose daughters they were should be tributaries to him and dependents on him, and would therefore think it a preferment to their daughters to attend him.

(2.) The church in general, constituted of these particular believers, is here compared to the queen herself - the queen-consort, whom, by an everlasting covenant, he hath betrothed to himself. She stands at his right hand, near to him, and receives honour from him, in the richest array, in gold of Ophir, in robes woven with golden thread or with a gold chain and other ornaments of gold. This is the bride, the Lamb's wife, whose graces, which are her ornaments, are compared to fine linen, clean and white (Rev_19:8 ), for their purity, here to gold of Ophir, for their costliness; for, as we owe our redemption, so we owe our adorning, not to corruptible things, but to the precious blood of the Son of God. — Henry 

Psa 45:10-17 
If we desire to share these blessings, we must hearken to Christ's word. We must forget our carnal and sinful attachments and pursuits. He must be our Lord as well as our Saviour; all idols must be thrown away, that we may give him our whole heart. And here is good encouragement, thus to break off from former alliances. The beauty of holiness, both on the church and on particular believers, is, in the sight of Christ, of great price, and very amiable. The work of grace is the workmanship of the Spirit, it is the image of Christ upon the soul, a partaking of the Divine nature. It is clear of all sin, there is none in it, nor any comes from it. There is nothing glorious in the old man or corrupt nature; but in the new man, or work of grace upon the soul, every thing is glorious. The robe of Christ's righteousness, which he has wrought out for his church, the Father imputes unto her, and bestows upon her. None are brought to Christ, but those whom the Father brings. This notes the conversion of souls to him. The robe of righteousness, and garments of salvation, the change of raiment Christ has put upon her. Such as strictly cleave to Christ, loving him in singleness of heart, are companions of the bride, who partake of the very same grace, enjoy the same privileges, and share in one common salvation. These, every one, shall be brought to the King; not one lost or left behind. Instead of the Old Testament church, there shall be a New Testament church, a Gentile church. In the believing hope of our everlasting happiness in the other world, let us always keep up the remembrance of Christ, as our only way thither; and transmit the remembrance of him to succeeding generations, that his name may endure for ever. — MHCC

Psa 45:10-17 — This latter part of the psalm is addressed to the royal bride, standing on the right hand of the royal bridegroom. God, who said to the Son, Thy throne is for ever and ever, says this to the church, which, upon the account of her espousals to the Son, he here calls his daughter.

I. He tells her of the duties expected from her, which ought to be considered by all those that come into relation to the Lord Jesus: “Hearken, therefore, and consider this, and incline thy ear, that is, submit to those conditions of thy espousals, and bring thy will to comply with them.” This is the method of profiting by the word of God. He that has ears, let him hear, let him hearken diligently; he that hearkens, let him consider and weigh it duly; he that considers, let him incline and yield to the force of what is laid before him. And what is it that is here required?

1. She must renounce all others.

(1.) Here is the law of her espousals: “Forget thy own people and thy father's house, according to the law of marriage. Retain not the affection thou hast had for them, nor covet to return to them again; banish all such remembrance (not only of thy people that were dear to thee, but of thy father's house that were dearer) as may incline thee to look back, as Lot's wife to Sodom.” When Abraham, in obedience to God's call, had quitted his native soil, he was not so much as mindful of the country whence he came out. This shows,

[1.] How necessary it was for those who were converted from Judaism or paganism to the faith of Christ wholly to cast out the old leaven, and not to bring into their Christian profession either the Jewish ceremonies or the heathen idolatries, for these would make such a mongrel religion in Christianity as the Samaritans had.

[2.] How necessary it is for us all, when we give up our names to Jesus Christ, to hate father and mother, and all that is dear to us in this world, in comparison, that is, to love them less than Christ and his honour, and our interest in him, Luk_14:26.

(2.) Here is good encouragement given to the royal bride thus entirely to break off from her former alliances: So shall the king greatly desire thy beauty, which intimates that the mixing of her old rites and customs, whether Jewish or Gentile, with her religion, would blemish her beauty and would hazard her interest in the affections of the royal bridegroom, but that, if she entirely conformed to his will, he would delight in her. The beauty of holiness, both on the church and on particular believers, is in the sight of Christ of great price and very amiable. Where that is he says, This is my rest for ever; here will I dwell, for I have desired it. Among the golden candlesticks he walks with pleasure, Rev_2:1.

2. She must reverence him, must love, honour, and obey him: He is thy Lord, and worship thou him. The church is to be subject to Christ as the wife to the husband (Eph_5:24), to call him Lord, as Sarah called Abraham, and to obey him (1Pe_3:6), and so not only to submit to his government, but to give him divine honours. We must worship him as God, and our Lord; for this is the will of God, that all men should honour the Son even as they honour the Father; nay, in so doing it is reckoned that they honour the Father. If we confess that Christ is Lord, and pay our homage to him accordingly, it is to the glory of God the Father, Phi_2:11.

II. He tells her of the honours designed for her.

[daniel1212av]

1. Great court should be made to her, and rich presents brought her (Psa_45:12): “The daughter of Tyre,” a rich and splendid city, “the daughter of the King of Tyre shall be there with a gift; every royal family round about shall send a branch, as a representative of the whole, to seek thy favour and to make an interest in thee; even the rich among the people, whose wealth might be thought to exempt them from dependence at court, even they shall entreat thy favour, for his sake to whom thou art espoused, that by thee they may make him their friend.” The Jews, the pretending Jews, who are rich to a proverb (as rich as a Jew), shall come and worship before the church's feet in the Philadelphian period, and shall know that Christ has loved her, Rev_3:9. When the Gentiles, being converted to the faith of Christ, join themselves to the church, they then come with a gift, 2Co_8:5; Rom_15:16. When with themselves they devote all they have to the honour of Christ, and the service of his kingdom, they then come with a gift.

2. She shall be very splendid, and highly esteemed in the eyes of all,

(1.) For her personal qualifications, the endowments of her mind, which every one shall admire (Psa_45:13): The king's daughter is all glorious within. Note, The glory of the church is spiritual glory, and that is indeed all glory; it is the glory of the soul, and that is the man; it is glory in God's sight, and it is an earnest of eternal glory. The glory of the saints falls not within the view of a carnal eye. As their life, so their glory, is hidden with Christ in God, neither can the natural man know it, for it is spiritually discerned; but those who do so discern it highly value it. Let us see here what is that true glory which we should be ambitious of, not that which makes a fair show in the flesh, but which is in the hidden man of the heart, in that which is not corruptible (1Pe_3:4), whose praise is not of men, but of God, Rom_2:29.

(2.) For her rich apparel. Though all her glory is within, that for which she is truly valuable, yet her clothing also is of wrought gold; the conversation of Christians, in which they appear in the world, must be enriched with good works, not gay and gaudy ones, like paint and flourish, but substantially good, like gold; and it must be accurate and exact, like wrought gold, which is worked with a great deal of care and caution.

3. Her nuptials shall be celebrated with a great deal of honour and joy (Psa_45:14, Psa_45:15): She shall be brought to the king, as the Lord God brought the woman to the man (Gen_2:22), which was a type of this mystical marriage between Christ and his church. None are brought to Christ but whom the Father brings, and he has undertaken to do it; none besides are so brought to the king (Psa_45:14) as to enter into the king's palace, Psa_45:15.

(1.) This intimates a two-fold bringing of the spouse to Christ.

[1.] In the conversion of souls to Christ; then they are espoused to him, privately contracted, as chaste virgins, 2Co_11:2; Rom_7:4. [2.] In the completing of the mystical body, and the glorification of all the saints, at the end of time; then the bride, the Lamb's wife, shall be made completely ready, when all that belong to the election of grace shall be called in and called home, and all gathered together to Christ, 2Th_2:1. Then is the marriage of the Lamb come (Rev_19:7; Rev_21:2), and the virgins go forth to meet the bridegroom, Mat_25:1. Then they shall enter into the king's palaces, into the heavenly mansions, to be ever with the Lord.

(2.) In both these espousals, observe, to the honour of the royal bride, [1.] Her wedding clothes - raiment of needle-work, the righteousness of Christ, the graces of the Spirit; both curiously wrought by divine wisdom.

[2.] Her bride-maids - the virgins her companions, the wise virgins who have oil in their vessels as well as in their lamps, those who, being joined to the church, cleave to it and follow it, these shall go in to the marriage.

[3.] The mirth with which the nuptials will be celebrated: With gladness and rejoicing shall she be brought. When the prodigal is brought home to his father it is meet that we should make merry and be glad (Luk_15:32); and when the marriage of the Lamb has come let us be glad and rejoice (Rev_19:7); for the day of his espousals is the day of the gladness of his heart, Son_3:11.

4. The progeny of this marriage shall be illustrious (Psa_45:16): Instead of thy fathers shall be thy children. Instead of the Old Testament church, the economy of which had waxed old, and ready to vanish away (Heb_8:13), as the fathers that are going off, there shall be a New Testament church, a Gentile-church, that shall be grafted into the same olive and partake of its root and fatness (Rom_11:17); more and more eminent shall be the children of the desolate than the children of the married wife, Isa_54:1. This promise to Christ is of the same import with that Isa_53:10, He shall see his seed; and these shall be made princes in all the earth; there shall be some of all nations brought into subjection to Christ, and so made princes, made to our God kings and priests, Rev_1:6. Or it may intimate that there should be a much greater number of Christian kings than ever there was of Jewish kings (those in Canaan only, these in all the earth), nursing fathers and nursing mothers to the church, which shall suck the breasts of kings. They are princes of Christ's making; for by him kings reign and princes decree justice.

5. The praise of this marriage shall be perpetual in the praises of the royal bridegroom (Psa_45:17): I will make thy name to be remembered. His Father has given him a name above every name, and here promises to make it perpetual, by keeping up a succession of ministers and Christians in every age, that shall bear up his name, which shall thus endure for ever (Psa_72:17), by being remembered in all the generations of time; for the entail of Christianity shall not be cut off. “Therefore, because they shall remember thee in all generations, they shall praise thee for ever and ever.” Those that help to support the honour of Christ on earth shall in heaven see his glory, and share in it, and be for ever praising him. In the believing hope of our everlasting happiness in the other world let us always keep up the remembrance of Christ, as our only way thither, in our generation; and, in assurance of the perpetuating of the kingdom of the Redeemer in the world, let us transmit the remembrance of him to succeeding generations, that his name may endure for ever and be as the days of heaven. — Henry 

[daniel1212av]

(Psa 46)  "To the chief Musician for the sons of Korah, A Song upon Alamoth. God is our refuge and strength, a very present help in trouble. {2} Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; {3} Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah. {4} There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High. {5} God is in the midst of her; she shall not be moved: God shall help her, and that right early.

{6} The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted. {7} The LORD of hosts is with us; the God of Jacob is our refuge. Selah. {8} Come, behold the works of the LORD, what desolations he hath made in the earth. {9} He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire. {10} Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth. {11} The LORD of hosts is with us; the God of Jacob is our refuge. Selah."

[daniel1212av]

Psalms 46 - The confidence of believers in God, Psa_46:1-3. The privileges of the Church, Psa_46:4, Psa_46:5; her enemies, and her helper, Psa_46:6, Psa_46:7. God’s judgments tn the earth, Psa_46:8, Psa_46:9. He will be exalted among the heathen, and throughout the earth, Psa_46:10, Psa_46:11.

The title in the Hebrew is, “To the chief musician for the sons of Korah; an ode upon Alamoth, or concerning the virgins:” possibly meaning a choir of singing girls. Some translate the word secrets or mysteries; and explain it accordingly. Calmet thinks it was composed by the descendants of Korah, on their return from the Babylonian captivity, when they had once more got peaceably settled in Jerusalem; and that the disturbances to which it refers were those which took place in the Persian empire after the death of Cambyses, when the Magi usurped the government. Many other interpretations and conjectures are given of the occasion of this fine ode. Houbigant thinks it was made on occasion of an earthquake, which he supposes took place on the night that all Sennacherib’s army was destroyed, Dr. Kennicott thinks that alamoth means a musical instrument. All I can pretend to say about it is, that it is a very sublime ode; contains much consolation for the Church of God; and was given by the inspiration of his Holy Spirit. — Clarke 

Psalms 46 -
TITLE - To the Chief Musician - He who could sing other Psalms so well was fitly entrusted with this noble ode. Trifles may be left to commoner songsters, but the most skilful musician in Israel must be charged with the due performance of this song, with the most harmonious voices and choicest music. For the Sons of Korah. One alone cannot fulfil the praise, there must be picked choristers under him, whose joyful privilege it shall be to celebrate the service of song in the house of the Lord. As to why the Sons of Korah were selected, see our remarks at the head of Psa_42:1-11. It may be well to add that they were a division of the Levites who look their turn in serving at the temple. All the works of holy service ought not to be monopolised by one order of talent, each company of believers should in due course enjoy the privilege. None ought to be without a share in the service of God.
A Song upon Alamoth. Which may denote that the music was to be pitched high for the treble or soprano voices of the Hebrew virgins. They went forth in their dances to sing the praises of David when he smote the Philistine, it was meet that they should make merry and be glad when the victories of Jehovah became their theme. We need to praise God upon virgin hearts, with souls chaste towards his fear, with lively and exalted expressions, and gladsome strains. Or the word Alamoth may refer to shrill-sounding instruments, as in 1Ch_15:20, where we read that Zechariah, and Eliab, and Benaiah were to praise the Lord “with psalteries on Alamoth.” We are not always, in a slovenly manner, to fall into one key, but with intelligence are to modulate our praises and make them fittingly expressive of the occasion and the joy it creates in our souls. These old musical terms cannot be interpreted with certainly, but they are still useful because they show that care and skill should be used in our sacred music.

Subject - Happen what may, the Lord's people are happy and secure, this is the doctrine of the Psalm, and it might, to help our memories, be called The Song of Holy Confidence, were it not that from the great reformer's love to this soul-stirring hymn it will probably be best remembered as Luther's Psalm.

Division - It is divided by inspired authority into three parts, each of which ends with Selah. — Psalms   

Psalms 46 - This psalm encourages us to hope and trust in God, and his power, and providence, and gracious presence with his church in the worst of times, and directs us to give him the glory of what he has done for us and what he will do: probably it was penned upon occasion of David's victories over the neighbouring nations (2 Sa. 8 ), and the rest which God gave him from all his enemies round about. We are here taught, 

I. To take comfort in God when things look very black and threatening (Psa_46:1-5).

II. To mention, to his praise, the great things he had wrought for his church against its enemies (Psa_46:6-9).

III. To assure ourselves that God who has glorified his own name will glorify it yet again, and to comfort ourselves with that (Psa_46:10, Psa_46:11). We may, in singing it, apply it either to our spiritual enemies, and be more than conquerors over them, or to the public enemies of Christ's kingdom in the world and their threatening insults, endeavouring to preserve a holy security and serenity of mind when they seem most formidable. It is said of Luther that, when he heard any discouraging news, he would say, Come let us sing the forty-sixth psalm.

To the chief musician for the sons of Korah. A song upon Alamoth. — Henry

[daniel1212av]

Psa 46:1-5 — This psalm encourages to hope and trust in God; in his power and providence, and his gracious presence with his church in the worst of times. We may apply it to spiritual enemies, and the encouragement we have that, through Christ, we shall be conquerors over them. He is a Help, a present Help, a Help found, one whom we have found to be so; a Help at hand, one that is always near; we cannot desire a better, nor shall we ever find the like in any creature. Let those be troubled at the troubling of the waters, who build their confidence on a floating foundation; but let not those be alarmed who are led to the Rock, and there find firm footing. Here is joy to the church, even in sorrowful times. The river alludes to the graces and consolations of the Holy Spirit, which flow through every part of the church, and through God's sacred ordinances, gladdening the heart of every believer. It is promised that the church shall not be moved. If God be in our hearts, by his word dwelling richly in us, we shall be established, we shall be helped; let us trust and not be afraid. — MHCC

 Psa 46:1-5 

The psalmist here teaches us by his own example.

I. To triumph in God, and his relation to us and presence with us, especially when we have had some fresh experiences of his appearing in our behalf (Psa_46:1): God is our refuge and strength; we have found him so, he has engaged to be so, and he ever will be so. Are we pursued? God is our refuge to whom we may flee, and in whom we may be safe and think ourselves so; secure upon good grounds, Pro_18:10. Are we oppressed by troubles? Have we work to do and enemies to grapple with? God is our strength, to bear us up under our burdens, to fit us for all our services and sufferings; he will by his grace put strength into us, and on him we may stay ourselves. Are we in distress? He is a help, to do all that for us which we need, a present help, a help found (so the word is), one whom we have found to be so, a help on which we may write Probatum est - It is tried, as Christ is called a tried stone, Isa_28:16. Or, a help at hand, one that never is to seek for, but that is always near. Or, a help sufficient, a help accommodated to every case and exigence; whatever it is, he is a very present help; we cannot desire a better help, nor shall ever find the like in any creature.

II. To triumph over the greatest dangers: God is our strength and our help, a God all-sufficient to us; therefore will not we fear. Those that with a holy reverence fear God need not with any amazement to be afraid of the power of hell or earth. If God be for us, who can be against us; to do us any harm? It is our duty, it is our privilege, to be thus fearless; it is an evidence of a clear conscience, of an honest heart, and of a lively faith in God and his providence and promise: “We will not fear, though the earth be removed, though all our creature-confidences fail us and sink us; nay, though that which should support us threaten to swallow us up, as the earth did Korah,” for whose sons this psalm was penned, and, some think, by them; yet while we keep close to God, and have him for us, we will not fear, for we have no cause to fear;
 - Si fractus illabatur orbis,
Impavidum ferient ruinae
 - Hor.
 - Let Jove's dread arm
With thunder rend the spheres,
Beneath the crush of worlds undaunted he appears.

Observe here,

1. How threatening the danger is. We will suppose the earth to be removed, and thrown into the sea, even the mountains, the strongest and firmest parts of the earth, to lie buried in the unfathomed ocean; we will suppose the sea to roar and rage, and make a dreadful noise, and its foaming billows to insult the shore with so much violence as even to shake the mountains, Psa_46:3. Though kingdoms and states be in confusion, embroiled in wars, tossed with tumults, and their governments in continual revolution - though their powers combine against the church and people of God, aim at no less than their ruin, and go very near to gain their point - yet will not we fear, knowing that all these troubles will end well for the church. See Psa_93:4. If the earth be removed, those have reason to fear who have laid up their treasures on earth, and set their hearts upon it; but not those who have laid up for themselves treasures in heaven, and who expect to be most happy when the earth and all the works that are therein shall be burnt up. Let those be troubled at the troubling of the waters who build their confidence on such a floating foundation, but not those who are led to the rock that is higher than they, and find firm footing upon that rock.

2. How well-grounded the defiance of this danger is, considering how well guarded the church is, and that interest which we are concerned for. It is not any private particular concern of our own that we are in pain about; no, it is the city of God, the holy place of the tabernacles of the Most High; it is the ark of God for which our hearts tremble. But, when we consider what God has provided for the comfort and safety of his church, we shall see reason to have our hearts fixed, and set above the fear of evil tidings. Here is,

(1.) Joy to the church, even in the most melancholy and sorrowful times (Psa_46:4): There is a river the streams whereof shall make it glad, even then when the waters of the sea roar and threaten it. It alludes to the waters of Siloam, which went softly by Jerusalem (Isa_8:6, Isa_8:7): though of no great depth or breadth, yet the waters of it were made serviceable to the defence of Jerusalem in Hezekiah's time, Isa_22:10, Isa_22:11. But this must be understood spiritually; the covenant of grace is the river, the promises of which are the streams; or the Spirit of grace is the river (Joh_7:38, Joh_7:39), the comforts of which are the streams, that make glad the city of our God. God's word and ordinances are rivers and streams with which God makes his saints glad in cloudy and dark days. God himself is to his church a place of broad rivers and streams, Isa_33:21. The streams that make glad the city of God are not rapid, but gentle, like those of Siloam. Note, The spiritual comforts which are conveyed to the saints by soft and silent whispers, and which come not with observation, are sufficient to counterbalance the most loud and noisy threatenings of an angry and malicious world.

(2.) Establishment to the church. Though heaven and earth are shaken, yet God is in the midst of her, she shall not be moved, Psa_46:5. God has assured his church of his special presence with her and concern for her; his honour is embarked in her, he has set up his tabernacle in her and has undertaken the protection of it, and therefore she shall not be moved, that is,

[1.] Not destroyed, not removed, as the earth may be Psa_46:2. The church shall survive the world, and be in bliss when that is in ruins. It is built upon a rock, and the gates of hell shall not prevail against it.

[2.] Not disturbed, not much moved, with fears of the issue. If God be for us, if God be with us, we need not be moved at the most violent attempts made against us. (3.) Deliverance to the church, though her dangers be very great: God shall help her; and who then can hurt her? He shall help her under her troubles, that she shall not sink; nay, that the more she is afflicted the more she shall multiply. God shall help her out of her troubles, and that right early - when the morning appears; that is, very speedily, for he is a present help (Psa_46:1), and very seasonably, when things are brought to the last extremity and when the relief will be most welcome. This may be applied by particular believers to themselves; if God be in our hearts, in the midst of us, by his word dwelling richly in us, we shall be established, we shall be helped; let us therefore trust and not be afraid; all is well, and will end well. — Henry 

[daniel1212av]

Psa 46:6-11 — Come and see the effects of desolating judgments, and stand in awe of God. This shows the perfect security of the church, and is an assurance of lasting peace. Let us pray for the speedy approach of these glorious days, and in silent submission let us worship and trust in our almighty Sovereign. Let all believers triumph in this, that the Lord of hosts, the God of Jacob, has been, is, and will be with us; and will be our Refuge. Mark this, take the comfort, and say, If God be for us, who can be against us? With this, through life and in death, let us answer every fear.

Psa 46:6-11 — These verses give glory to God both as King of nations and as King of saints.

I. As King of nations, ruling the world by his power and providence, and overruling all the affairs of the children of men to his own glory; he does according to his will among the inhabitants of the earth, and none may say, What doest thou?

1. He checks the rage and breaks the power of the nations that oppose him and his interests in the world (Psa_46:6): The heathen raged at David's coming to the throne, and at the setting up of the kingdom of the Son of David; compare Psa_2:1, Psa_2:2. The kingdoms were moved with indignation, and rose in a tumultuous furious manner to oppose it; but God uttered his voice, spoke to them in his wrath, and they were moved in another sense, they were struck into confusion and consternation, put into disorder, and all their measures broken; the earth itself melted under them, so that they found no firm footing; their earthly hearts failed them for fear, and dissolved like snow before the sun. Such a melting of the spirits of the enemies is described, Jdg_5:4, Jdg_5:5; and see Luk_21:25, Luk_21:26.

2. When he pleases to draw his sword, and give it commission, he can make great havoc among the nations and lay all waste (Psa_46:8 ): Come, behold the works of the Lord; they are to be observed (Psa_66:5), and to be sought out, Psa_111:2. All the operations of Providence must be considered as the works of the Lord, and his attributes and purposes must be taken notice of in them. Particularly take notice of the desolations he has made in the earth, among the enemies of his church, who thought to lay the land of Israel desolate. The destruction they designed to bring upon the church has been turned upon themselves. War is a tragedy which commonly destroys the stage it is acted on; David carried the war into the enemies' country; and O what desolations did it make there! Cities were burnt, countries laid waste, and armies of men cut off and laid in heaps upon heaps. Come and see the effects of desolating judgments, and stand in awe of God; say, How terrible art thou in thy works! Psa_66:3. Let all that oppose him see this with terror, and expect the same cup of trembling to be put into their hands; let all that fear him and trust in him see it with pleasure, and not be afraid of the most formidable powers armed against the church. Let them gird themselves, but they shall be broken to pieces.

3. When he pleases to sheathe his sword, he puts an end to the wars of the nations and crowns them with peace, Psa_46:9. War and peace depend on his word and will, as much as storms and calms at sea do, Psa_107:25, Psa_107:29. He makes wars to cease unto the end of the earth, sometimes in pity to the nations, that they may have a breathing-time, when, by long wars with each other, they have run themselves out of breadth. Both sides perhaps are weary of the war, and willing to let it fall; expedients are found out for accommodation; martial princes are removed, and peace-makers set in their room; and then the bow is broken by consent, the spear cut asunder and turned into a pruning-hook, the sword beaten into a ploughshare, and the chariots of war are burned, there being no more occasion for them; or, rather, it may be meant of what he does, at other times, in favour of his own people. He makes those wars to cease that were waged against them and designed for their ruin. He breaks the enemies' bow that was drawn against them. No weapon formed against Zion shall prosper, Isa_54:17. The total destruction of Gog and Magog is prophetically described by the burning of their weapons of war (Eze_39:9, Eze_39:10), which intimates likewise the church's perfect security and assurance of lasting peace, which made it needless to lay up those weapons of war for their own service. The bringing of a long war to a good issue is a work of the Lord, which we ought to behold with wonder and thankfulness.

II. As King of saints, and as such we must own that great and marvellous are his works, Rev_15:3. He does and will do great things,

1. For his own glory (Psa_46:10): Be still, and know that I am God.

(1.) Let his enemies be still, and threaten no more, but know it, to their terror, that he is God, one infinitely above them, and that will certainly be too hard for them; let them rage no more, for it is all in vain: he that sits in heaven, laughs at them; and, in spite of all their impotent malice against his name and honour, he will be exalted among the heathen and not merely among his own people, he will be exalted in the earth and not merely in the church. Men will set up themselves, will have their own way and do their own will; but let them know that God will be exalted, he will have his way will do his own will, will glorify his own name, and wherein they deal proudly he will be above them, and make them know that he is so.

(2.) Let his own people be still; let them be calm and sedate, and tremble no more, but know, to their comfort, that the Lord is God, he is God alone, and will be exalted above the heathen; let him alone to maintain his honour, to fulfil his own counsels and to support his own interest in the world. Though we be depressed, yet let us not be dejected, for we are sure that God will be exalted, and that may satisfy us; he will work for his great name, and then no matter what becomes of our little names. When we pray, Father, glorify thy name, we ought to exercise faith upon the answer given to that prayer when Christ himself prayed it, I have both glorified it and I will glorify it yet again. Amen, Lord, so be it.

2. For his people's safety and protection. He triumphs in the former: I will be exalted; they triumph in this, Psa_46:7 and again Psa_46:11. It is the burden of the song, “The Lord of hosts is with us; he is on our side, he takes our part, is present with us and president over us; the God of Jacob is our refuge, to whom we may flee, and in whom we may confide and be sure of safety.” Let all believers triumph in this.

(1.) They have the presence of a God of power, of all power: The Lord of hosts is with us. God is the Lord of hosts, for he has all the creatures which are called the hosts of heaven and earth at his beck and command, and he makes what use he pleases of them, as the instruments either of his justice or of his mercy. This sovereign Lord is with us, sides with us, acts with us, and has promised he will never leave us. Hosts may be against us, but we need not fear them if the Lord of hosts be with us.

(2.) They are under the protection of a God in covenant, who not only is able to help them, but is engaged in honour and faithfulness to help them. He is the God of Jacob, not only Jacob the person, but Jacob the people; nay, and of all praying people, the spiritual seed of wrestling Jacob; and he is our refuge, by whom we are sheltered and in whom we are satisfied, who by his providence secures our welfare when without are fightings, and who by his grace quiets our minds, and establishes them, when within are fears. The Lord of hosts, the God of Jacob, has been, is, and will be with us - has been, is and will be our refuge: the original includes all; and well may Selah be added to it. Mark this, and take the comfort of it, and say, If God be for us, who can be against us? — Henry

[daniel1212av]

(Psa 47)  "To the chief Musician, A Psalm for the sons of Korah. O clap your hands, all ye people; shout unto God with the voice of triumph. {2} For the LORD most high is terrible; he is a great King over all the earth. {3} He shall subdue the people under us, and the nations under our feet. {4} He shall choose our inheritance for us, the excellency of Jacob whom he loved. Selah. {5} God is gone up with a shout, the LORD with the sound of a trumpet. {6} Sing praises to God, sing praises: sing praises unto our King, sing praises. {7} For God is the King of all the earth: sing ye praises with understanding. {8} God reigneth over the heathen: God sitteth upon the throne of his holiness. {9} The princes of the people are gathered together, even the people of the God of Abraham: for the shields of the earth belong unto God: he is greatly exalted."

[daniel1212av]

Psalms 47 - The Gentiles are invited to celebrate the praises of God as the Sovereign of the world, Psa_47:1, Psa_47:2. The Jews exalt in his kindness to them, Psa_47:3, Psa_47:4. All then join to celebrate his Majesty, as reigning over the heathen, and gathering the dispersed Jews and Gentiles together into one Church, Psa_47:5-9.

The title, “A Psalm for the sons of Korah,” has nothing remarkable in it. The Psalm was probably written about the same time with the preceding, and relates to the happy state of the Jews when returned to their own land. They renewed their praises and promises of obedience, and celebrate him for the deliverance they had received. See the introduction to Psa_46:1-11 (note). In a spiritual sense, it appears to relate to the calling of the Gentiles to be made partakers of the blessings of the Gospel with the converted Jews. — MHCC

Psalms 47 - Title - To the chief Musician - Many songs were dedicated to this leader of the chorus, but he was not overloaded thereby. God's service is such delight that it cannot weary us; and that choicest part of it, the singing of his praises, is so pleasurable that we cannot have too much of it. Doubtless, the chief musician, as he was commissioned with so many sacred songs, felt that the more the merrier. A Psalm for the Sons of Korah. We cannot agree with those who think that the sons of Korah were the authors of these Psalms: they have all the indication of David's authorship that one could expect to see. Our ear has grown accustomed to the ring of David's compositions, and we are morally certain that we hear it in this Psalm. Every expert would detect here the autograph of the Son of Jesse, or we are greatly mistaken. The sons of Korah sang these Psalms but we believe they did not write them. Fit singers were they whose origin reminded them of sin, whose existence was a proof of sovereign grace, and whose name has a close connection with the name of Calvary.

Subject - Whether the immediate subject of this Psalm be the carrying up of the ark from the house of Obededom to Mount Zion, or the celebration of some memorable victory, it would be hard to decide. As even the doctors differ, who shall dogmatise? But it is very clear that both the present sovereignty of Jehovah, and the final victories of our Lord, are here filly hymned, while his ascension, as the prophecy of them, is sweetly gloried in.

Division - In so short a Psalm, there is no need of any other division than that indicated by the musical pause at the end of Psa_47:4.  — Psalms   

Psalms 47 - The scope of this psalm is to stir us up to praise God, to stir up all people to do so; and, 

I. We are directed in what manner to do it, publicly, cheerfully, and intelligently (Psa_47:1, Psa_47:6, Psa_47:7).

 II. We are furnished with matter for praise. 

1. God's majesty (Psa_47:2). 

2. His sovereign and universal dominion (Psa_47:2, Psa_47:7-9). 

3. The great things he had done, and will do, for his people (Psa_47:3-5). Many suppose that this psalm was penned upon occasion of the bringing up of the ark to Mount Zion which Psa_47:5 seems to refer to (“God has gone up with a shout”); - but it looks further, to the ascension of Christ into the heavenly Zion, after he had finished his undertaking on earth, and to the setting up of his kingdom in the world, to which the heathen should become willing subjects. In singing this psalm we are to give honour to the exalted Redeemer, to rejoice in his exaltation, and to celebrate his praises, confessing that he is Lord, to the glory of God the Father.

To the chief musician. A psalm for the sons of Korah. — Henry 

[daniel1212av]

Psa 47:1-4 — The God with whom we have to do, is a God of awful majesty. The universal and absolute sovereignty of a holy God would be too terrible for us even to think of, were it not exercised by his Son from a mercy-seat; but now it is only terrible to the workers of iniquity. While his people express confidence and joy, and animate each other in serving him, let sinners submit to his authority, and accept his salvation. Jesus Christ shall subdue the Gentiles; he shall bring them as sheep into the fold, not for slaughter, but for preservation. He shall subdue their affections, and make them a willing people in the day of his power. Also it speaks of his giving them rest and settlement. Apply this spiritually; the Lord himself has undertaken to be the inheritance of his people. It shows the faith and submission of the saints. This is the language of every gracious soul, The Lord shall choose my inheritance for me; he knows what is good for me better than I do. — MHCC

Psa 47:1-4 - 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, 1Pe_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, 1Pe_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.” — Henry  

[daniel1212av]

Psa 47:5-9 — Praise is a duty in which we ought to be frequent and abundant. But here is a needful rule; Sing ye praises with understanding. As those that understand why and for what reasons they praise God, and what is the meaning of the service. It is not an acceptable service, if it is not a reasonable service. We are never to forget the end of Messiah's exaltation, so continually do the prophets dwell upon the conversion of the nations to the gospel of Christ. Why do we vainly fancy that we belong to him, unless the Spirit reign in our hearts by faith? Lord, is it not thy glory and delight to give repentance to Israel and remission of sins, now that thou art exalted as a Prince and a Saviour? Set up thy kingdom in our hearts. Bring into captivity every thought to the obedience of Christ. And so sweetly constrain all the powers and faculties of the souls of thy redeemed, into holy love, fear, and delight in thee, that praise with the understanding may rise from every heart, both here and for ever, to Thee, our God. — MHCC

Psa 47:5-9 — 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 (1Co_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 ( 1Ki_14:27, 1Ki_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. — Henry 

[daniel1212av]

(Psa 48)  "A Song and Psalm for the sons of Korah. 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.

{8} As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God: God will establish it for ever. Selah. {9} We have thought of thy lovingkindness, O God, in the midst of thy temple. {10} According to thy name, O God, so is thy praise unto the ends of the earth: thy right hand is full of righteousness. {11} Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments. {12} Walk about Zion, and go round about her: tell the towers thereof. {13} Mark ye well her bulwarks, consider her palaces; that ye may tell it to the generation following. {14} For this God is our God for ever and ever: he will be our guide even unto death."

[daniel1212av]

Psalms 48 - Title - A Song and Psalm for the Sons of Korah - A song for joyfulness and a Psalm for reverence. Alas! every song is not a Psalm, for poets are not all hearers-born, and every Psalm is not a song, for in coming before God we have to utter mournful confessions as well as exulting praises. The Sons of Korah were happy in having so large a selection of song; the worship where such a variety of music was used could not become monotonous, but must have given scope for all the sacred passions of gracious souls.

Subject and Divisions - It would be idle dogmatically to attribute this song to any one event of Jewish history. Its author and dale are unknown. It records the withdrawal of certain confederate kings from Jerusalem, their courage failing them before striking a blow. The mention of the ships of Tarshish may allow us to conjecture that the Psalm was written in connection with the overthrow of Ammon, Moab, and Edom in the reign of Jehoshaphat; and if the reader will turn to 2 Chron. 20, and note especially 2Ch_20:19, 2Ch_20:25, and 2Ch_20:36, he will probably accept the suggestion. Psa_48:1, Psa_48:2, Psa_48:3, are in honour of the Lord and the city dedicated to his worship. From Psa_48:4the song records the confusion of Zion's foes, ascribing all the praise to God; Psa_48:9, Psa_48:10, Psa_48:11extolling Zion, and avowing Jehovah to be her God for evermore.  — Psalms   

Psalms 48 - This psalm, as the two former, is a triumphant song; some think it was penned on occasion of Jehoshaphat's victory (2 Chr. 20), others of Sennacherib's defeat, when his army laid siege to Jerusalem in Hezekiah's time; but, for aught I know, it might be penned by David upon occasion of some eminent victory obtained in his time; yet not so calculated for that but that it might serve any other similar occasion in aftertimes, and be applicable also to the glories of the gospel church, of which Jerusalem was a type, especially when it shall come to be a church triumphant, the “heavenly Jerusalem” (Heb_12:22), “the Jerusalem which is above,” Gal_4:26. Jerusalem is here praised, 

I. For its relation to God (Psa_48:1, Psa_48:2). 

II. For God's care of it (Psa_48:3). 

III. For the terror it strikes upon its enemies (Psa_48:4-7). 

IV. For the pleasure it gives to its friends, who delight to think,  1. Of what God has done, does, and will do for it (Psa_48:3). 

2. Of the gracious discoveries he makes of himself in and for that holy city (Psa_48:9, Psa_48:10). 

3. Of the effectual provision which is made for its safety (Psa_48:11-13). 

4. Of the assurance we have of the perpetuity of God's covenant with the children of Zion (Psa_48:14). In singing this psalm we must be affected with the privilege we have as members of the gospel church, and must express and excite our sincere good-will to all its interests.

A song and psalm for the sons of Korah. — Henry

[daniel1212av]

Psa 48:1-7  — Jerusalem is the city of our God: none on earth render him due honour except the citizens of the spiritual Jerusalem. Happy the kingdom, the city, the family, the heart, in which God is great, in which he is all. There God is known. The clearer discoveries are made to us of the Lord and his greatness, the more it is expected that we should abound in his praises. The earth is, by sin, covered with deformity, therefore justly might that spot of ground, which was beautified with holiness, be called the joy of the whole earth; that which the whole earth has reason to rejoice in, that God would thus in very deed dwell with man upon the earth. The kings of the earth were afraid of it. Nothing in nature can more fitly represent the overthrow of heathenism by the Spirit of the gospel, than the wreck of a fleet in a storm. Both are by the mighty power of the Lord. — MHCC

Psa 48:1-7 — 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, Zec_14:20, Zec_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 (1Th_5:3), which cannot be avoided, and which are effects of sin and the curse. The defeat hereby given to their designs upon Jerusalem is compared to the dreadful work made with a fleet of ships by a violent storm, when some are split, others shattered, all dispersed (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? — Henry