Psalm 48
Psalm 48, The City of the Great King
Psalm 48 is titled, “A Song and Psalm for the sons of Korah.” This psalm celebrates the greatness of the LORD, the glory of Mount Zion, the security of the city of God, and the faithfulness of God to His people. Jerusalem is presented not merely as an earthly city, but as the city of the great King, the place where God made His presence known, the place where His people meditated on His lovingkindness, and the place that pointed forward to the final city of God, the New Jerusalem.
The title calls this both a song and a psalm. Matthew Poole noted that the Hebrew word translated “song” can refer not merely to a song in general, but to a joyful song. This fits Psalm 48 well. The psalm is full of joy, confidence, thanksgiving, and worship. It celebrates God’s greatness, His defense of His people, His covenant mercy, His righteous judgments, and His guidance forever.
The sons of Korah were Levites from the family of Kohath. By David’s time, they were connected with the musical ministry of temple worship. Their family history was marked by God’s judgment and mercy, because Korah himself had rebelled against Moses, yet the sons of Korah were spared and later became servants in the worship of God. Their psalms often show a deep affection for the house of God, the city of God, and the worship of God.
2 Chronicles 20:19, “And the Levites, of the children of the Kohathites, And of the children of the Korhites, Stood up to praise the LORD God of Israel with a loud voice on high.”
Psalm 48 belongs alongside Psalms 46 and 47. Psalm 46 declares that God is the refuge and strength of His people. Psalm 47 calls all nations to praise the King of all the earth. Psalm 48 focuses on the city of that great King, Zion, the place where God’s presence, protection, and praise were especially displayed.
Psalm 48:1 to Psalm 48:3, The Great King and His City
Psalm 48:1, “Great is the LORD, and greatly to be praised In the city of our God, In the mountain of his holiness.”
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.”
Psalm 48:3, “God is known in her palaces for a refuge.”
The psalm begins with the simple and majestic declaration, “Great is the LORD, and greatly to be praised.” The greatness of God is the foundation of the psalm. The psalmist does not begin with Jerusalem’s architecture, walls, towers, elevation, or history. He begins with God. The city is great because God is great. The mountain is holy because God has made it holy. The people are secure because God is their refuge.
The LORD is great in Himself. His greatness is not measured by human opinion. He is not greater because men praise Him, nor is He lesser when men ignore Him. He is eternally great. Yet because He is great, He is greatly to be praised. Worship should correspond to the worth of God. A great God deserves great praise, reverent praise, joyful praise, thoughtful praise, and public praise.
Job 33:12, “Behold, in this thou art not just: I will answer thee, That God is greater than man.”
Psalm 95:3, “For the LORD is a great God, And a great King above all gods.”
Psalm 145:3, “Great is the LORD, and greatly to be praised; And his greatness is unsearchable.”
God’s greatness is unsearchable. Man may truly know God because God has revealed Himself, but man can never exhaustively comprehend God. His greatness reaches beyond human measurement. Spurgeon rightly observed that none can conceive how great Jehovah is essentially, yet His greatness can be seen in the deliverance of His people, in the esteem of those whom He delivers, and even in the fear of the enemies whom He scatters. The pagan world once cried, “Great is Diana of the Ephesians,” but Psalm 48 gives the reasonable, demonstrable, and self evident testimony, “Great is the LORD.”
Acts 19:28, “And when they heard these sayings, They were full of wrath, and cried out, saying, Great is Diana of the Ephesians.”
The greatness of God is praised “in the city of our God, In the mountain of his holiness.” This refers first to Jerusalem and Mount Zion. Jerusalem was the city where God chose to place His name, where the temple stood, where sacrifices were offered, where worship was centered, and where the Davidic throne was established. It was not holy because of human achievement. It was holy because God set it apart.
The phrase “the mountain of his holiness” invites comparison with Mount Sinai. Sinai was holy, but it was a mountain of fear, distance, thunder, smoke, and trembling. God warned the people not to break through or touch the mountain lest they die.
Exodus 19:12, “And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, That ye go not up into the mount, or touch the border of it: Whosoever toucheth the mount shall be surely put to death:”
Exodus 19:13, “There shall not an hand touch it, But he shall surely be stoned, or shot through; Whether it be beast or man, it shall not live: When the trumpet soundeth long, They shall come up to the mount.”
Mount Zion represents a different aspect of God’s dealings with His people. Sinai emphasized the holiness of God and the terror of the law. Zion emphasized God’s dwelling among His people, the kingly rule of God, the temple, sacrifice, worship, and covenant fellowship. The New Testament develops this contrast.
Galatians 4:24, “Which things are an allegory: For these are the two covenants; The one from the mount Sinai, which gendereth to bondage, which is Agar.”
Galatians 4:25, “For this Agar is mount Sinai in Arabia, And answereth to Jerusalem which now is, and is in bondage with her children.”
Galatians 4:26, “But Jerusalem which is above is free, Which is the mother of us all.”
Hebrews 12:18, “For ye are not come unto the mount that might be touched, And that burned with fire, Nor unto blackness, and darkness, and tempest,”
Hebrews 12:19, “And the sound of a trumpet, And the voice of words; Which voice they that heard intreated that the word should not be spoken to them any more:”
Hebrews 12:20, “For they could not endure that which was commanded, And if so much as a beast touch the mountain, It shall be stoned, or thrust through with a dart:”
Hebrews 12:21, “And so terrible was the sight, That Moses said, I exceedingly fear and quake:”
Hebrews 12:22, “But ye are come unto mount Sion, And unto the city of the living God, The heavenly Jerusalem, And to an innumerable company of angels,”
Hebrews 12:23, “To the general assembly and church of the firstborn, Which are written in heaven, And to God the Judge of all, And to the spirits of just men made perfect,”
Hebrews 12:24, “And to Jesus the mediator of the new covenant, And to the blood of sprinkling, That speaketh better things than that of Abel.”
Psalm 48 certainly speaks of the literal and historical Jerusalem, but by the inspiration of the Holy Spirit it also points beyond the earthly city to the ideal and final city of God. The earthly Zion becomes a visible sign of the heavenly Zion, the New Jerusalem.
Revelation 3:12, “Him that overcometh will I make a pillar in the temple of my God, And he shall go no more out: And I will write upon him the name of my God, And the name of the city of my God, Which is new Jerusalem, Which cometh down out of heaven from my God: And I will write upon him my new name.”
Revelation 21:2, “And I John saw the holy city, New Jerusalem, Coming down from God out of heaven, Prepared as a bride adorned for her husband.”
Verse 2 describes Mount Zion as “Beautiful for situation, The joy of the whole earth.” Jerusalem is beautiful in elevation, beautiful in position, and beautiful in meaning. Its beauty is not merely geographical. Many cities have greater natural advantages. Some have better rivers, richer plains, stronger trade routes, and more impressive natural landscapes. Jerusalem is beautiful because of what God made it to represent, His presence, His covenant, His worship, His kingly rule, and His redemptive purpose.
The phrase “the joy of the whole earth” reaches beyond Israel. Jerusalem becomes the joy of the whole earth because God’s saving purposes are centered there. There sacrifices were offered. There David’s throne was established. There the prophets spoke. There Christ died, rose again, and sent forth the gospel. From Jerusalem the message of redemption went to the nations.
Luke 24:46, “And said unto them, Thus it is written, And thus it behoved Christ to suffer, And to rise from the dead the third day:”
Luke 24:47, “And that repentance and remission of sins should be preached in his name Among all nations, beginning at Jerusalem.”
Revelation 5:9, “And they sung a new song, saying, Thou art worthy to take the book, And to open the seals thereof: For thou wast slain, And hast redeemed us to God by thy blood Out of every kindred, and tongue, and people, and nation;”
The psalm says Mount Zion is “on the sides of the north.” Commentators differ on the meaning of this phrase. Some believe it describes Jerusalem’s location or topography, possibly its northern slope. Others see a connection to heavenly imagery. Isaiah 14:13 uses similar language concerning “the sides of the north” in relation to the heavenly mount of God.
Isaiah 14:13, “For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, In the sides of the north:”
Kidner noted that the phrase may portray literal Zion in terms of the heavenly one, identifying Jerusalem with the heavenly city whose King is God. This fits the overall movement of Psalm 48. The earthly city is real, but it points beyond itself. Zion is the city of the great King because it is connected to the rule and presence of God.
The phrase “the city of the great King” is the heart of the description. Jerusalem’s greatness is not finally in her stone, towers, walls, elevation, or beauty. Her greatness is that she is the city of the great King. The Lord Jesus used this same language.
Matthew 5:34, “But I say unto you, Swear not at all; Neither by heaven; for it is God's throne:”
Matthew 5:35, “Nor by the earth; for it is his footstool: Neither by Jerusalem; for it is the city of the great King.”
Verse 3 says, “God is known in her palaces for a refuge.” The city’s defense is not ultimately its palaces or military strength. God Himself is known as her refuge. The rulers, nobles, and people of Jerusalem are secure only because God is present among them. VanGemeren rightly observed that the godly had a special feeling about Jerusalem because they looked upon the city, mountain, and temple as symbols of God’s presence with His people.
This is the foundational truth, God is the refuge of His people. A city without God may appear strong and still fall. A people with God may appear weak and still stand.
Psalm 48:4 to Psalm 48:7, The Troubled Kings of the Earth
Psalm 48:4, “For, lo, the kings were assembled, They passed by together.”
Psalm 48:5, “They saw it, and so they marvelled; They were troubled, and hasted away.”
Psalm 48:6, “Fear took hold upon them there, And pain, as of a woman in travail.”
Psalm 48:7, “Thou breakest the ships of Tarshish With an east wind.”
The psalmist now describes the reaction of hostile kings. “For, lo, the kings were assembled.” The kings of the earth gather against Zion. They come together in confidence, likely believing that united strength will overcome the city. Some translations express the idea that they advanced together or stormed furiously. The nations believe collective power will prevail.
This scene echoes the broader biblical theme of rulers gathering against the LORD and against His people. Psalm 2 presents the same reality.
Psalm 2:1, “Why do the heathen rage, And the people imagine a vain thing?”
Psalm 2:2, “The kings of the earth set themselves, And the rulers take counsel together, Against the LORD, and against his anointed, saying,”
Psalm 2:3, “Let us break their bands asunder, And cast away their cords from us.”
The kings “passed by together.” They approached, advanced, and came near. But they did not conquer. Verse 5 compresses the whole scene into rapid movement, “They saw it, and so they marvelled; They were troubled, and hasted away.” They came, they saw, and they fled. Boice compared the Hebrew rhythm to Julius Caesar’s famous report, “I came, I saw, I conquered,” except here the kings did not conquer. They saw Jerusalem, became dumbfounded, were overwhelmed, and fled in panic. Maclaren similarly observed that these kings came, saw, and were conquered, though no weapons were drawn in the city.
The point is that the enemies are defeated by the fear of God before they can take the city. They see something that terrifies them. They recognize that the great King guards His city. They understand that to attack Zion is to provoke the God who dwells there.
Verse 6 says, “Fear took hold upon them there, And pain, as of a woman in travail.” Their confidence collapses into terror. The pain is compared to labor pains, sudden, intense, overwhelming, and impossible to ignore. They are not merely strategically concerned. They are seized by dread.
This is a biblical pattern. When God fights for His people, enemies may be defeated by confusion, fear, panic, or self destruction before human strength is even brought to bear.
Exodus 15:14, “The people shall hear, and be afraid: Sorrow shall take hold on the inhabitants of Palestina.”
Exodus 15:15, “Then the dukes of Edom shall be amazed; The mighty men of Moab, trembling shall take hold upon them; All the inhabitants of Canaan shall melt away.”
Exodus 15:16, “Fear and dread shall fall upon them; By the greatness of thine arm they shall be as still as a stone; Till thy people pass over, O LORD, Till the people pass over, which thou hast purchased.”
Joshua 2:9, “And she said unto the men, I know that the LORD hath given you the land, And that your terror is fallen upon us, And that all the inhabitants of the land faint because of you.”
Joshua 2:10, “For we have heard how the LORD dried up the water of the Red sea for you, When ye came out of Egypt; And what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed.”
Joshua 2:11, “And as soon as we had heard these things, Our hearts did melt, Neither did there remain any more courage in any man, because of you: For the LORD your God, he is God in heaven above, And in earth beneath.”
Verse 7 says, “Thou breakest the ships of Tarshish With an east wind.” The ships of Tarshish were known as great seagoing vessels associated with wealth, trade, distance, and strength. Yet even the strongest ships are helpless before the wind of God. The east wind in Scripture is often destructive, hot, fierce, and devastating. The image teaches that the same God who terrifies hostile kings can shatter human strength as easily as a storm breaks ships.
Ezekiel 27:25, “The ships of Tarshish did sing of thee in thy market: And thou wast replenished, and made very glorious in the midst of the seas.”
Ezekiel 27:26, “Thy rowers have brought thee into great waters: The east wind hath broken thee in the midst of the seas.”
Spurgeon applied this principle to the enemies of the Church, stating that the haters of the Church will have their day and then pass into forgetfulness. Though some of his examples reflected the controversies of his own time, the larger point remains true. Every movement that exalts itself against God and His people is temporary. The city of man boasts, gathers, threatens, and fades. The city of God remains because God remains.
Psalm 48:8, The Established City of the LORD
Psalm 48:8, “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.”
Verse 8 is one of the most beautiful statements in the psalm, “As we have heard, So have we seen.” The people had heard of God’s mighty works from previous generations. They had heard that God delivered, defended, judged, scattered enemies, and preserved His people. Now they have seen it with their own eyes. The God of the past has acted in the present.
This is the right relationship between tradition and experience. The people of God should hear what God has done in history, but they should also pray to see His faithfulness in their own generation. Boice notes that believers may first be told of God’s special acts by parents or teachers, but as they learn to trust Him, they should begin to experience His personal blessings themselves and be able to say, “As I have heard, so have I seen.”
This is why the testimony of past generations matters. It prepares the next generation to recognize the hand of God when He works in their day. The stories of God’s past faithfulness are not dead history. They are fuel for present faith.
Psalm 78:4, “We will not hide them from their children, Shewing to the generation to come the praises of the LORD, And his strength, and his wonderful works that he hath done.”
Psalm 78:5, “For he established a testimony in Jacob, And appointed a law in Israel, Which he commanded our fathers, That they should make them known to their children:”
Psalm 78:6, “That the generation to come might know them, Even the children which should be born; Who should arise and declare them to their children:”
The psalm repeats, “In the city of the LORD of hosts, In the city of our God.” The repetition emphasizes ownership and covenant. Jerusalem is not merely Israel’s city. It is God’s city. He is the LORD of hosts, the commander of heavenly armies. He is also “our God,” the covenant God of His people. The city is secure because it belongs to Him.
The verse ends, “God will establish it for ever.” This points beyond any temporary historical preservation of Jerusalem. Earthly Jerusalem has endured destruction, exile, rebuilding, conflict, and future prophetic significance. The final and fullest establishment belongs to the city of God in the consummation of God’s redemptive plan. The promise reaches forward to the New Jerusalem, which will never be overthrown.
Revelation 21:10, “And he carried me away in the spirit to a great and high mountain, And shewed me that great city, the holy Jerusalem, Descending out of heaven from God,”
Revelation 21:11, “Having the glory of God: And her light was like unto a stone most precious, Even like a jasper stone, clear as crystal;”
The verse closes with “Selah.” The reader is called to pause and consider the faithfulness of God. What God’s people have heard, they have seen. What God establishes, no enemy can finally destroy.
Psalm 48:9 to Psalm 48:11, Meditating on His Mercies
Psalm 48:9, “We have thought of thy lovingkindness, O God, In the midst of thy temple.”
Psalm 48:10, “According to thy name, O God, So is thy praise unto the ends of the earth: Thy right hand is full of righteousness.”
Psalm 48:11, “Let mount Zion rejoice, Let the daughters of Judah be glad, Because of thy judgments.”
After celebrating God’s greatness, the city’s security, and the defeat of hostile kings, the psalmist turns to meditation, “We have thought of thy lovingkindness, O God, In the midst of thy temple.” The word “lovingkindness” reflects God’s covenant mercy, His steadfast love, His faithful grace toward His people. The people do not merely think about walls, towers, battles, kings, or victories. They think about God’s covenant love.
This is a needed discipline. The mind must be directed toward God’s lovingkindness. Men naturally rehearse complaints, injuries, fears, needs, and frustrations. The worshiping heart must learn to think deeply on the mercy of God. Spurgeon, in his sermon “A Worthy Theme for Thought,” urged believers to speak more of the lovingkindness of the LORD. The sick believer may talk often about pain, but should also speak of God’s mercy. The struggling businessman may speak constantly of hard times, but should also speak of God’s sustaining kindness. The critical church member may repeatedly point out the faults of God’s people, but would do better to think and speak more about the lovingkindness of the LORD.
This is not denial of real problems. It is proper spiritual proportion. God’s people should not be known mainly for rehearsing complaints. They should be known for remembering mercy.
The meditation takes place “in the midst of thy temple.” The temple itself testified to the lovingkindness of God. God’s covenant love was shown in providing a place where His people could meet with Him. It was shown in providing a place where even the nations could seek the LORD. It was shown in providing sacrifices that pointed to atonement by substitution. It was shown in providing thank offerings. It was shown in providing incense that symbolized prayer rising before God. It was shown in providing a place where God’s presence was enthroned among His people.
1 Kings 8:41, “Moreover concerning a stranger, that is not of thy people Israel, But cometh out of a far country for thy name's sake;”
1 Kings 8:42, “For they shall hear of thy great name, And of thy strong hand, and of thy stretched out arm; When he shall come and pray toward this house;”
1 Kings 8:43, “Hear thou in heaven thy dwelling place, And do according to all that the stranger calleth to thee for: That all people of the earth may know thy name, To fear thee, as do thy people Israel; And that they may know that this house, which I have builded, Is called by thy name.”
Leviticus 17:11, “For the life of the flesh is in the blood: And I have given it to you upon the altar To make an atonement for your souls: For it is the blood that maketh an atonement for the soul.”
Psalm 141:2, “Let my prayer be set forth before thee as incense; And the lifting up of my hands as the evening sacrifice.”
For the Christian, the temple and sacrifices point to Christ. He is the true meeting place between God and man. He is the final sacrifice. He is the One through whom prayer is accepted. He is the fullness of God’s covenant mercy.
John 2:19, “Jesus answered and said unto them, Destroy this temple, And in three days I will raise it up.”
John 2:20, “Then said the Jews, Forty and six years was this temple in building, And wilt thou rear it up in three days?”
John 2:21, “But he spake of the temple of his body.”
Hebrews 10:19, “Having therefore, brethren, Boldness to enter into the holiest by the blood of Jesus,”
Hebrews 10:20, “By a new and living way, Which he hath consecrated for us, Through the veil, that is to say, his flesh;”
Hebrews 10:21, “And having an high priest over the house of God;”
Hebrews 10:22, “Let us draw near with a true heart In full assurance of faith, Having our hearts sprinkled from an evil conscience, And our bodies washed with pure water.”
Verse 10 says, “According to thy name, O God, So is thy praise unto the ends of the earth.” God’s name represents His revealed character. His name is great, holy, faithful, righteous, merciful, sovereign, and worthy. Therefore, His praise should extend to the ends of the earth. The greatness of His name demands global praise.
This anticipates the worldwide worship of God. The LORD is not a local deity whose praise belongs only in Jerusalem. His name is worthy of praise among all nations.
Malachi 1:11, “For from the rising of the sun even unto the going down of the same My name shall be great among the Gentiles; And in every place incense shall be offered unto my name, And a pure offering: For my name shall be great among the heathen, Saith the LORD of hosts.”
The verse continues, “Thy right hand is full of righteousness.” The right hand symbolizes strength and action. God’s powerful acts are righteous acts. His deliverance is righteous. His judgments are righteous. His defense of His people is righteous. His overthrow of enemies is righteous. God does not exercise power unjustly. His right hand is full of righteousness.
Psalm 89:13, “Thou hast a mighty arm: Strong is thy hand, and high is thy right hand.”
Psalm 89:14, “Justice and judgment are the habitation of thy throne: Mercy and truth shall go before thy face.”
Verse 11 calls for joy, “Let mount Zion rejoice, Let the daughters of Judah be glad, Because of thy judgments.” The daughters of Judah likely refer to the cities and villages of Judah. Zion and all the surrounding communities are called to rejoice because of God’s judgments.
Modern readers sometimes struggle with rejoicing in judgment, but biblical judgment is not cruelty. God’s judgments are His righteous decisions, His acts of justice, His defense of His people, His correction of evil, and His establishment of truth. When God judges rightly, His people rejoice because wickedness is restrained, truth is vindicated, and righteousness is upheld.
Psalm 97:8, “Zion heard, and was glad; And the daughters of Judah rejoiced Because of thy judgments, O LORD.”
Revelation 19:1, “And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God:”
Revelation 19:2, “For true and righteous are his judgments: For he hath judged the great whore, Which did corrupt the earth with her fornication, And hath avenged the blood of his servants at her hand.”
God’s people should rejoice not only in His mercy, but also in His righteousness. His lovingkindness and His judgments are not contradictory. The God who loves His people also judges evil.
Psalm 48:12 to Psalm 48:14, The City Represents God’s Faithfulness
Psalm 48:12, “Walk about Zion, and go round about her: Tell the towers thereof.”
Psalm 48:13, “Mark ye well her bulwarks, Consider her palaces; That ye may tell it to the generation following.”
Psalm 48:14, “For this God is our God for ever and ever: He will be our guide even unto death.”
The psalmist now invites God’s people to walk around Zion and examine her. “Walk about Zion, and go round about her: Tell the towers thereof.” The people are to inspect the city, count its towers, observe its defenses, and consider its palaces. This is not tourism in a shallow sense. It is theological observation. They are to look at the city and see the faithfulness of God.
The towers represent strength and defense. The bulwarks represent fortification and protection. The palaces represent royal dignity. Jerusalem’s visible features testify to God’s care for His people. The city has survived because God has preserved it. The people are to study the evidence of His faithfulness.
Verse 13 says, “Mark ye well her bulwarks, Consider her palaces; That ye may tell it to the generation following.” The purpose of observation is transmission. The present generation must tell the next generation. They must not merely enjoy God’s faithfulness privately. They must explain it to their children.
This is a major biblical responsibility. Parents, pastors, teachers, and older believers must tell the next generation what God has done. They must point to His works, His Word, His providence, His discipline, His mercy, His judgments, and His faithfulness. The faith is not to be held silently and then buried with one generation. It must be spoken.
Psalm 78:6, “That the generation to come might know them, Even the children which should be born; Who should arise and declare them to their children:”
Psalm 78:7, “That they might set their hope in God, And not forget the works of God, But keep his commandments:”
Psalm 78:8, “And might not be as their fathers, A stubborn and rebellious generation; A generation that set not their heart aright, And whose spirit was not stedfast with God.”
The psalm reaches its climax in verse 14, “For this God is our God for ever and ever.” The city fades into the background, and God Himself fills the view. The towers, bulwarks, palaces, mountain, temple, and city all point to Him. The point is not finally Zion’s architecture. The point is God’s faithfulness.
“This God is our God.” That is covenant language. The God who is great, the God who is greatly to be praised, the God who dwells in Zion, the God who terrifies hostile kings, the God who establishes His city, the God whose lovingkindness is meditated upon in the temple, the God whose right hand is full of righteousness, this God is our God.
The phrase “for ever and ever” can be said truly only of God. Burder, cited by Spurgeon, observed that a landlord cannot say of his fields, “These are mine forever and ever.” A king cannot say of his crown, “This is mine forever and ever.” Earthly possessions change masters. Earthly rulers die. Even graves may not remain undisturbed forever. But the people of God can say, “This God is our God for ever and ever.”
Psalm 73:25, “Whom have I in heaven but thee? And there is none upon earth that I desire beside thee.”
Psalm 73:26, “My flesh and my heart faileth: But God is the strength of my heart, and my portion for ever.”
The psalm ends, “He will be our guide even unto death.” God is not only the refuge of the city. He is the guide of His people. He guides them through life, through danger, through uncertainty, through enemies, through worship, through generations, and even to death. Trapp rightly noted that “even unto death” does not mean God stops guiding His people at death. God will never leave nor forsake His own.
Psalm 23:1, “The LORD is my shepherd; I shall not want.”
Psalm 23:2, “He maketh me to lie down in green pastures: He leadeth me beside the still waters.”
Psalm 23:3, “He restoreth my soul: He leadeth me in the paths of righteousness For his name's sake.”
Psalm 23:4, “Yea, though I walk through the valley of the shadow of death, I will fear no evil: For thou art with me; Thy rod and thy staff they comfort me.”
Hebrews 13:5, “Let your conversation be without covetousness; And be content with such things as ye have: For he hath said, I will never leave thee, nor forsake thee.”
For the believer in Christ, this guidance is even clearer. Christ is the Good Shepherd who leads His sheep, gives them eternal life, and keeps them forever.
John 10:27, “My sheep hear my voice, And I know them, and they follow me:”
John 10:28, “And I give unto them eternal life; And they shall never perish, Neither shall any man pluck them out of my hand.”
John 10:29, “My Father, which gave them me, Is greater than all; And no man is able to pluck them out of my Father's hand.”
Psalm 48 ends with confidence. The city is glorious because God is glorious. Zion is secure because God is her refuge. The people rejoice because God’s judgments are righteous. The next generation must be told because God’s faithfulness continues. And the final comfort is personal, this God is our God forever and ever, and He will guide us even unto death.
Theological Summary
Psalm 48 teaches that the LORD is great and greatly to be praised. Worship begins with the greatness of God, not the greatness of man, the city, the temple, or the nation. Jerusalem is significant because God chose it, dwelt among His people there, and made it a sign of His kingdom purposes.
Psalm 48 teaches that Mount Zion points beyond itself. The psalm speaks of the historical Jerusalem, but it also points forward to the heavenly Jerusalem and the New Jerusalem. The earthly city is real and important, but it foreshadows the final city of God.
Psalm 48 teaches that Jerusalem is the city of the great King. Its greatness is not ultimately geography, architecture, military strength, or political importance. Its greatness is that it belongs to God and is associated with His presence, worship, covenant, and kingdom.
Psalm 48 teaches that hostile powers cannot prevail against the city God protects. The kings assemble, advance, see, marvel, tremble, and flee. God can defeat enemies without the city drawing weapons. He can break the ships of Tarshish with an east wind. Human strength is fragile before divine power.
Psalm 48 teaches that each generation should experience and testify to God’s faithfulness. “As we have heard, so have we seen” is the proper movement of faith. The works of God in the past should strengthen prayer and expectation in the present.
Psalm 48 teaches that God’s people must meditate on His lovingkindness. In the midst of the temple, they thought on His covenant mercy. The mind of the believer should not be dominated by complaint, fear, criticism, or trouble. It should return again and again to the steadfast love of God.
Psalm 48 teaches that God’s praise must extend to the ends of the earth because His name is great. The God of Zion is not a local deity. His right hand is full of righteousness, and His judgments cause His people to rejoice.
Psalm 48 teaches the duty of generational instruction. The people are told to walk around Zion, count her towers, mark her bulwarks, consider her palaces, and tell the next generation. God’s works must be observed, interpreted, and passed down.
Psalm 48 ends with the greatest comfort, “For this God is our God for ever and ever: He will be our guide even unto death.” The believer’s final confidence is not in the earthly city, but in God Himself. He is the refuge, the King, the defender, the covenant God, and the guide of His people forever.
