Exegetical and Hermeneutical Commentary of Psalms 48:4
For, lo, the kings were assembled, they passed by together.
4. For, lo, the kings assembled themselves (R.V.): Sennacherib’s vassal kings (Isa 10:8) met at their rendezvous (cp. Psa 2:2): they passed over together; uniting their forces they crossed the frontier and entered the land of Judah. Cp. Isa 8:7-8; Isa 28:15. The rendering passed away (R.V. marg.) is possible but unsuitable, for (1) assembled themselves needs some further explanation, and (2) it interrupts the order of the description: it is not until they have seen Jerusalem ( Psa 48:5) that they disperse in confusion. P.B.V. kings of the earth is from the Vulg. Cp. Psa 76:12.
Fuente: The Cambridge Bible for Schools and Colleges
For, lo, the kings were assembled – There is evidently allusion here to some fact that had occurred; some gathering together of kings and their armies, with a view to besiege or attack Jerusalem. The kings referred to, if the allusion here is, as is supposed, to the time of Jehoshaphat, were the kings of Ammon and of Moab, and of Mount Seir, and perhaps others, not particularly mentioned, who came up against Jehoshaphat, 2Ch 20:1, 2Ch 20:10.
They passed by together – That is, they were smitten with consternation; they were so impressed with the beauty, the majesty, the strength of the city, that they passed along without venturing to attack it. Or, perhaps, the meaning may be, that they were discomfited and overthrown as suddenly as if the mere sight of the city had filled their minds with dread, and had made them desist from their intended assault. Compare 2Ch 20:22-25.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. For, lo, the kings were assembled] Many of the neighbouring potentates, at different times, envied the prosperity of the Jewish nation, and coveted the riches of the temple; but they had no power against it till the cup of Jewish transgression was full. In vain did they assemble – confederate, and invade the land. Saw it – reconnoitered the place; marvelled at its excellence and strength, for they were troubled – struck with fear; hasted away for fear of destruction, for fear took hold on them as pains seize on a woman in travail. Those who came to destroy were glad to make their own escape.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Either those kings confederate against Jehoshaphat, 2Ch 20; or the Assyrian princes, whom they vain-gloriously called
kings, Isa 10:8.
They passed by, in their march towards Jerusalem. Or, they passed away, i.e. departed without the success which they desired and confidently expected.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4-6. ForThe reason is given.Though the kings (perhaps of Moab and Ammon, compare Ps83:3-5) combined, a conviction of God’s presence with His people,evinced by the unusual courage with which the prophets (compare 2Ch20:12-20) had inspired them, seized on their minds, and smittenwith sudden and intense alarm, they fled astonished.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For, lo, the kings were assembled,…. As the princes of the Philistines to seek for David, when in the strong hold of Zion, 2Sa 5:17; as the Ethiopians in the time of Asa, 2Ch 14:9; and the Moabites and Ammonites in the times of Jehoshaphat, 2Ch 20:1; and the kings of Syria and Israel in the times of Ahaz, Isa 7:1; and Sennacherib with his princes, who, in his esteem, were kings, in the times of Hezekiah, 2Ki 18:17; which are instances of the kings, of the nations’ gathering together against Zion, the city of Jerusalem, and people of the Jews, who were typical of the church of Christ; and that without success, and to their own confusion and destruction; though this seems to refer to the latter day of the Gospel dispensation, when all the kings of the earth, Pagan, Papal, and Mahometan, will be gathered together at the instigation of Satan, to the battle of the great day of the Lord God Almighty, in a place called Armageddon, where they will be defeated by Christ the King of kings,
Re 16:13. Jarchi and Kimchi interpret the passage of Gog and Magog gathering together to fight against Jerusalem, with which compare Re 20:8;
they passed by together; either to the battle, as Jarchi explains it; or they passed by Jerusalem, the city of our God, the church, without entering into it, or doing it any harm.
Fuente: John Gill’s Exposition of the Entire Bible
4 For, behold! the kings assembled Here that special deliverance of which I have spoken is touched upon. The prophet relates how, when the kings were assembled together to destroy Jerusalem, their efforts passed away without producing any effect, even as clouds in the atmosphere vanish away; yea, he tells us, that by a simple look at the city, they were defeated and undone, and that not after an ordinary manner, but like a woman who, when the hour of child-birth has come upon her, finds herself suddenly afflicted with pain and sorrow. We cannot affirm with certainty what particular part of Jewish history the prophet here speaks of; but the statements made suit very well both the time of Ahaz, and that of Hezekiah or Asa. It was indeed a wonderful work of God, when two very powerful kings — the king of Syria and the king of Israel, accompanied with an immense army — had smitten the city with such terror, that the king and his people were brought to the brink of despair, to see this formidable host suddenly routed and disappointed of the certain expectation which they entertained of making themselves masters of the city. Hence the prophet Isa 7:4 ironically calls them “smoking firebrands,” because they were, so to speak, burning torches to kindle and consume by fire the whole country of Judea. Nor was the destruction of the countless host of Sennacherib in one night by an angel, without the intervention of man’s agency, a less stupendous miracle, (2Kg 19:35; Isa 37:36.) In like manner, when the king of Ethiopia gathered together an army of ten hundred thousand men, and came to besiege Jerusalem, the overthrow of so great a host was a memorable instance of the power of God, (2Ch 14:9.) But whatever was the occasion on which this psalm was composed, the sacred writer informs us that the Jews found from manifest experience that God was the guardian and protector of the holy city, when he opposed himself to the invincible power of their enemies. He first declares that the kings assembled By these words he intimates that they had confederated and conspired together to destroy the Church. The expression, passed away together, may be explained in two ways; either as meaning that the armies when they had gathered themselves together were reduced to nothing, or that they undertook together, and with one consent, the expedition, as it were marshalled in battle array.
This second sense seems to me the most suitable to the scope of the passage; for it follows immediately after in the fifth verse, that they stood stricken with astonishment whenever they saw the city; and yet there will be no impropriety in understanding this verse as added by way of amplification. But as it affects very little the substance of the passage which of these two interpretations is adopted, I leave the reader to choose that which he considers the most appropriate. When the Psalmist says that upon beholding the city they marvelled — were frightened — fled precipitately — and were seized with sorrow, like the pangs of a woman in travail — he heaps together as many and varied expressions as possible, in order to set forth the greatness of the miracle which God had wrought in the overthrow of such a vast and formidable host. The language should be resolved thus: As soon as they saw the city they marvelled. It is related of Caesar in ancient times, that when speaking of the ease with which he subdued Egypt, he made use of the laconic saying, “I came, I saw, I conquered;” but the prophet here states, on the contrary, that the ungodly were struck with amazement at the mere sight of the city, as if God had dazzled their eyes with the splendor of his glory. The particle כן, ken, so, is put as it were to show the thing by pointing to it with the finger. In the verse which immediately follows, the adverb שם, sham, there, is used in the same sense. The comparison of a woman in travail is intended to express the sudden change which came upon the enemies of Israel. It afforded a more bright and illustrious manifestation of the grace of God, that they were seized with a fear which they had not anticipated, lost their courage all at once, and from the height of secure and presumptuous pride, instantly fell into such a state of terror, and were so confounded, that they precipitately betook themselves to flight. (193) From this passage we are taught that it is no uncommon thing, if in our day the Church is assailed by powerful adversaries, and has to sustain dreadful assaults; for it has been God’s usual way from the beginning thus to humble his own people, in order to give more irrefragable and striking proofs of his wonderful power. At the same time, let us remember that a nod alone on the part of God is sufficient to deliver us; and that, although our enemies may be ready to fall upon us on every side to overwhelm us, it is in his power, whenever he pleases, to strike them with amazement of spirit, and thus to make their hearts fail in a moment in the very midst of their efforts against us. Let this reflection serve as a bridle to keep our minds from being drawn away, to look in all directions for human aid.
(193) “ Et d’une fierte pleine d’asseurance et outrecuidance sont incontinent tombez en espouvantement et ont tellement este estourdis, qu’ils s’en sont fuis grand erre.” — Fr.
Fuente: Calvin’s Complete Commentary
(4) The kings.With the striking picture of the advance and sudden collapse of a hostile expedition that follows, comp. Isa. 10:28-34; possibly of the very same event.
The kings.Evidently known to the writer, but, alas! matter of merest conjecture to us. Some suppose the kings of Ammon, Moab, and Edom, who attacked Jehoshaphat (2Ch. 20:25); others, the tributary princes of Sennacherib. In his annals, as lately deciphered, this monarch speaks of setting up tributary kings or viceroys in Chalda, Phoenicia, and Philistia, after conquering these countries. (See Assyrian Discoveries, by George Smith, p. 303.) Others again, referring the psalm to the time of Ahaz, understand Pekah and Rezin (2Ki. 15:37). The touches, vivid as they are, of the picture, are not so historically defined as to allow a settlement of the question.
Assembled.Used of the muster of confederate forces (Jos. 11:5).
Passed byi.e., marched by. So, according to the time reading, the LXX. A frequent military term (Jdg. 11:29; 2Ki. 8:21; Isa. 8:8). Others, passed away, but it is doubtful if the verb can have this meaning.
Together.Notice the parallelism, they came together, they passed by together.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4-8. In this division is noted the destruction of the people’s enemies.
The kings were assembled Pointing to a confederate army and a war council of the chiefs. This does not suit the Assyrian army, in which one ruling spirit, Sennacherib, held absolute sway. 2 Chronicles 32. See notes on Psalms 46. The definite article, “the kings,” indicates a specific number, perhaps known to the writer. So also the verb , ( noa’doo,) were met, denotes an appointed meeting. It was a council to settle the plan of attacking Jerusalem, and here, evidently, the division and quarrel among themselves began, which on the morrow culminated in their overthrow.
They marvelled troubled hasted away The several steps leading to their ruin. They met in formal council, but broke up in confusion and fled in terror.
Fear took hold upon them They now saw they had committed themselves to an impossible enterprise, and being divided in counsel, and having no common bond but that of hatred to the Hebrew and love of plunder, mutual hate and jealousy soon predominated over all considerations of prudence and valour, and fear and disappointment soon rose to universal panic and frenzy. Meanwhile a supernatural dread of the God of Israel had seized upon them. To this must be added the alarm of the ambushments already noticed. 2Ch 20:22.
Thou breakest the ships of Tarshish This figure occurs nowhere prior to Jehoshaphat, but aptly coincides with his reign; (1Ki 22:48; 2Ch 20:35-37😉 and corroborates the date we have assigned to the psalm.
“Ships of Tarshish” are ships built for the voyage to Tarshish, and hence proverbial for great and strong ships, and figuratively of “worldly powers” with formidable war preparations. See Isa 2:16; Isa 23:1. But where Tarshish was is not certain.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Nations Quail Before The Power of God In His Holy Hill ( Psa 48:4-7 ).
The glory of the dwellingplace of the Great God is such that the nations quail before Him. Though they may assemble themselves against His people and approach them with hostile purpose, once they recognise what they are fighting against they quail before it and fade away. This had proved true of Sennacherib and his forces. It would always prove true for whoever came against Jerusalem, because God was with them.
Psa 48:4-7
‘For, lo, the kings assembled themselves,
They passed over together.
They saw it, then were they amazed,
They were dismayed, they hastened away.
Trembling took hold of them there,
Pain, as of a woman in travail.
With the east wind you break,
The ships of Tarshish.’
The kings of the nations had gathered themselves together against God’s people. They had passed over together and approached the city of God. But then, when they actually saw it they stopped in amazement. They were dismayed at what they saw and hastened away. Indeed so great was its impact that they trembled and were filled with the equivalent of labour pains. And God’s powerful and feared east wind blew among them, and the proud Tyreans and their associates fell before it. The ships of Tarshish sailed regularly from Tyre, and indeed from other ports, around the world, and here they indicate what is strong and invulnerable. The mighty ships of Tarshish. Or at least they are until the East wind blows. Perhaps it also represents the powerful Tyrean contingent in Sennacherib’s army. But we are not to limit it to Tyre. Tyre’s glory and Sennacherib’s glory could not stand in the face of God’s holy mountain, the place that God had chosen as His earthly abode. God’s East Wind would see to that.
In the same way we can be sure today that all who begin to plot against the people of God will find themselves ashamed and dismayed. They may appear to be a great threat, but in the end their threat will collapse.
Fuente: Commentary Series on the Bible by Peter Pett
All the powers of the world were confederate against Israel, when first God made her a church. And all the powers of the world were confederate when first the gospel was made known. Hell hath been up in arms against it from the beginning. But what a final and decisive answer hath Jehovah given to all the foes of the cross, Psa 2:1 , etc. The distress of foes to the gospel of Christ is here set forth under strong images; as the pains of a woman in travail, willing to flee from the sorrow, but unable.; and the case of the most stately vessels on the water, whose magnitude and strength become as nothing before the violence of the winds and waves: so all foes to Jesus and his Zion must prove. The stone cut without hands must become a mountain and fill the earth; Dan 2:34 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 48:4 For, lo, the kings were assembled, they passed by together.
Ver. 4. For, lo, the kings were assembled ] The princes of the Philistines, 2Sa 5:5 . Or, Sennacherib’s princes, which were all kings, Isa 10:8 . Oecolampadius, upon Isa 13:19 , saith, that there were twenty and two kingdoms in Assyria; these all came with combined forces to lay Jerusalem desolate, but could not effect it.
They passed by together
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 48:4-8
4For, lo, the kings assembled themselves,
They passed by together.
5They saw it, then they were amazed;
They were terrified, they fled in alarm.
6Panic seized them there,
Anguish, as of a woman in childbirth.
7With the east wind
You break the ships of Tarshish.
8As we have heard, so have we seen
In the city of the Lord of hosts, in the city of our God;
God will establish her forever. Selah.
Psa 48:4-8 This strophe focuses on the effect that God’s city has on the world (cf. Psa 48:2 a; 10b). The imagery suggests fear and alarm based on God’s power and presence in this special eternal city (cf. Psa 48:8 b.c).
As the kings of the nations are antagonistic in Psalms 2, so too, here. There is a real conflict between the worldview of Scripture and the pagan worship of Gentiles. This unseen, but real, conflict is a part of every age and every culture. The conflict is the exclusivism of monotheism.
Psa 48:6 a woman in childbirth This is a common biblical metaphor of fear, pain, and sudden anguish (cf. Isa 13:8; Isa 21:3; Isa 26:17; Jer 4:31; Hos 13:13; Mic 4:9; Joh 16:21; Mar 13:8; 1Th 5:3).
Psa 48:7 the east wind This was a hot desert wind (i.e., sirocco, from Arabic term for east) that dried the crops, brought the locusts, and was a metaphor of destruction (cf. Jer 18:17; Eze 17:10; Hos 13:15; Jon 4:8).
the ships of Tarshish The exact location of Tarshish is uncertain, but a geographical location far to the west end of the Mediterranean, which would have denoted YHWH’s universal power, is suggested. These ships were the largest, safest, ocean-going vessels in the Mediterranean. They were symbols of power and commerce.
Special Topic: TARSHISH
Psa 48:8 Selah See note at Psa 3:2 and Introduction to Psalms, VII.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
lo. Figure of speech Asterismos.
the kings: i.e. the vassal kings of Sennacherib.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 48:4-8
Psa 48:4-8
A RECENT EXAMPLE OF GOD’S PROTECTION
“For, lo, the kings assembled themselves,
They passed by altogether.
They saw it, then they were amazed;
They were dismayed, they hasted away.
Trembling took hold of them there.
Pain, as of a woman in travail.
With the east wind
Thou breakfast the ships of Tarshish.
Now have we heard, so have we seen
In the city of Jehovah of hosts, in the city of our God:
God will establish it forever.
(Selah)”
For comment on the first three verses here, see the chapter introduction.
“With the east wind thou breakest the ships of Tarshish” (Psa 48:6). This is in all probability merely a figurative expression emphasizing God’s power. There never was a campaign in which a great navy was available to aid the cause of Israel’s adversary. The impossibility of fitting this verse into the supposed occasion for the psalm, whether the reign of Jehoshaphat or of Hezekiah, has caused some interpreters to refer the whole psalm to the eschatalogical conflict of the days of Gog and Magog. The idea of some kind of a proverbial expression of God’s power appeals to us as the best solution.
“God will establish it forever” (Psa 48:8). No doubt ancient Israel made some deductions from this that were totally unfounded. First, it was not an unconditional promise, as far as the literal Jerusalem was concerned. Israel’s rejection of Messiah resulted in the most terrible destruction the city ever experienced; and yet in the sense of its eternal continuity as “The New Jerusalem,” the promise was absolutely and unconditionally fulfilled. We must, of necessity, find overtones of that ultimate fulfilment in the text of this psalm.
E.M. Zerr:
Psa 48:4. The kings meant the prominent persons of the earth; especially those who would have harmed God’s people had they not been afraid.
Psa 48:5. When these would-be enemies saw the safety provided for the people of God they were troubled. That was because they realized they would be the loser should they attempt any harm to the righteous.
Verse 6. Pain . . . travail means the pains accompanying childbirth. According to Gen 3:16 it was the decree of God that women should experience some pain in bearing children. After the sin of Eve these pains were to be increased. Any unnatural means, therefore, used to try to avoid these pains is an attempt to set aside the will of God. These pains are characterized with such terrible keenness of body and such dreadful disturbances of mind, that the situation is used to compare other conditions of unusual distress.
Psa 48:7. In 1Ki 22:48 is an account of this very fact. The great merchandising projects of man are nothing when subjected to the power of God.
Psa 48:8. David meant he had seen demonstrations of the power of God, as well as having heard about it. See comments at Psa 3:2 on meaning of Selah.
Fuente: Old and New Testaments Restoration Commentary
Psa 83:2-8, 2Sa 10:6, 2Sa 10:14, 2Sa 10:16-19, Isa 7:1, Isa 8:8-10, Isa 10:8, Isa 29:5-8, Rev 17:12-14, Rev 19:20, Rev 20:8, Rev 20:9
Reciprocal: Jos 5:1 – heard Jos 10:2 – they feared Jos 10:16 – and hid Jdg 5:19 – kings Jdg 5:31 – So let 2Sa 10:19 – feared 2Ki 6:11 – Therefore 2Ki 7:7 – they arose 2Ki 19:26 – of small power Psa 2:2 – kings Psa 76:12 – He shall Isa 64:2 – that the nations Jer 21:2 – according Jer 49:37 – to be Lam 4:12 – General
Fuente: The Treasury of Scripture Knowledge
Psa 48:4-6. For lo, the kings were assembled The neighbouring princes confederate against Jerusalem: see the contents. They passed by In their march toward Jerusalem. They advanced, and marched on, not doubting but they should presently make themselves masters of the city. Or, they passed away together Departed without the success which they desired and expected. They saw it They only looked upon it, but did not enter it, nor shoot an arrow there, nor cast a bank against it, as was said upon this or the like occasion, 2Ki 19:32. They marvelled Not so much at the structure or strength of the city, as at the wonderful works wrought by God on its behalf. They were troubled, and hasted away God impressed such terrors upon their minds as made them retire with precipitation. If he refer to the invasion by Sennacherib, he may allude to the fear he and his army were put into by tidings of Tirhakahs coming against them; or to that terrible slaughter of them, mentioned 2Ki 19:35. Thus the potentates of the world saw the miracles of the apostles, the courage and constancy of the martyrs, and the daily increase of the church, notwithstanding all their persecutions; they beheld, with astonishment, the rapid progress of the faith through the Roman empire; they called upon their gods, but their gods could not help themselves. Idolatry expired at the foot of the victorious cross, and the power which supported it became Christian. Horne.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
48:4 For, lo, the kings were {e} assembled, they passed by together.
(e) They conspired and went against God’s people.
Fuente: Geneva Bible Notes
2. Zion’s security 48:4-8
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Besieging armies could not prevail against God’s stronghold. They turned away unsuccessful. It was as though the presence of God terrified them. The psalmist may have written these words shortly after an invading army, perhaps the Assyrians, had attacked Jerusalem and failed (cf. Isa 10:8; Isa 33:3; Isa 33:14).