TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 48:1–7. His two-level outline is real structure in the source text, so it is rendered as structure.
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, Zac 14:20, Zac 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 (Th1 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?
Historical interpretation
Historical Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
He is everywhere great and powerful, but our narrow mind cannot take in the greatness of his divine power and grace. The closer our knowledge gets to God, the more wonderful his majesty appears to be.
While they say “great,” they do not go so far as to say how great; no one knows that, after all, so he added as well, “and highly to be praised.” There is no limit, you see, to his greatness. What it means, however, is something like this: It is necessary to praise him and sing to him alone, and this to an extraordinary degree; but the need is to sing his praises both for this infinite and incomprehensible greatness of his being and for the excess of his beneficence to us.
"Great is the Lord, and greatly to be praised" [Psalm 48:1]....That is, "in the city of our God, in His holy mountain." This is the city set upon an hill, which cannot be hid: this is the candle which is not hidden under a bushel, [Matthew 5:14-15] to all known, to all proclaimed. Yet are not all men citizens thereof, but they in whom "great is the Lord, and greatly to be praised." What then is that city: let us see whether perhaps, since it is said, "In the city of our God, in His holy mountain," we ought not to enquire for this mountain where also we may be heard....What then is that mountain, brethren? One is it with great care to be enquired for, with great solicitude investigated, with labour also to be occupied and ascended. But if in any part of the earth it is, what shall we do? Shall we go abroad out of our own country, that to that mountain we may arrive? Nay, then we are abroad, when in it we are not. For that is our city, if we are members of the King, who is the head of the same city....For there was a certain corner-stone contemptible, whereat the Jews stumbled, [Romans 9:32] cut out of a certain mountain without hands, that is, coming of the kingdom of the Jews without hands, because human operation went not with Mary of whom was born Christ. [Matthew 1:16] But if that stone, when the Jews stumbled thereat, had remained there, you had not had whither to ascend. But what was done? What says the prophecy of Daniel? What but that the stone grew, and became a great mountain? How great? So that it filled the whole face of the earth. [Daniel 2:35] By growing, then, and by filling the whole face of the earth, that mountain came to us. Why then seek we the mountain as though absent, and not as being present ascend to it; that in us the Lord may be "great, and greatly to be praised"?
Often the divine Scripture gives the name “city” not to the building but to the way of life. Accordingly, here too he says the Lord of all was shown to be great through the things done by him in connection with his city, which the elevation of its teachings rendered illustrious as though located on a lofty and mighty hill.
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Summary
Psalm 48:1 serves as a grand overture to a hymn of praise, attributing it to the Sons of Korah. It immediately declares the unparalleled majesty and supreme worthiness of Yahweh, emphasizing that He is to be fervently praised. This worship is specifically situated within Jerusalem, reverently described as "the city of our God" and "the mountain of his holiness," thereby highlighting God's unique ownership, sacred presence, and covenant relationship with His chosen dwelling place.
Context
Literary Context
Psalm 48 belongs to the esteemed collection of "Songs of Zion," a distinct group of psalms (e.g., Psalm 46, Psalm 76) that extol Jerusalem (Zion) as God's chosen city, the epicenter of His divine presence, and the manifestation of His protective power. Its superscription attributes it to the "Sons of Korah," a Levitical guild renowned for their pivotal role in temple music and gatekeeping, as detailed in passages like 1 Chronicles 6:31-33 and 2 Chronicles 20:19. Their psalms frequently articulate a profound yearning for God's presence and a deep reverence for His sanctuary, evident in Psalm 42 and Psalm 84. This particular psalm likely served a liturgical function, perhaps sung during pilgrimages or festivals celebrating Jerusalem's divine protection and glory. The opening verse acts as a majestic prelude, setting the tone for the subsequent verses that vividly depict Jerusalem's impregnability and God's mighty interventions on its behalf.
Historical & Cultural Context
Jerusalem, often identified with Zion, held unparalleled religious and political significance in ancient Israel. It was the capital city, strategically chosen by King David as the permanent resting place for the Ark of the Covenant, and subsequently, Solomon erected the magnificent Temple there on Mount Moriah, which became synonymous with Mount Zion (2 Samuel 5:6-9 and 1 Kings 8:1-6). The Temple was universally regarded as the earthly dwelling place of Yahweh, symbolizing His covenant presence among His people. The phrase "mountain of his holiness" specifically refers to Mount Zion, the sacred hill where the Temple stood, consecrated by God's unique presence. The Sons of Korah, as integral temple functionaries, were deeply immersed in the worship life centered in Jerusalem, making their attribution to this psalm exceptionally fitting, as they would have regularly experienced and facilitated the fervent praise of God within this hallowed space. The prevailing cultural belief was that God's active presence in Jerusalem guaranteed its security and ultimate triumph against all adversaries.
Key Themes
This opening verse introduces several foundational themes that resonate throughout Psalm 48 and the broader Psalter. Firstly, it establishes the divine majesty and worthiness of praise, unequivocally declaring God's inherent greatness and the corresponding imperative for fervent worship from all creation. This theme is powerfully echoed in numerous psalms, such as Psalm 96:4. Secondly, it underscores God's unique presence in His holy city, portraying Jerusalem not merely as a geographical location but as "the city of our God," a place uniquely owned, consecrated, and protected by Yahweh. This profound concept of God dwelling among His people is central to Israel's theology, from the tabernacle (Exodus 25:8) to the Temple. Finally, the phrase "mountain of his holiness" emphasizes the sanctity and set-apart nature of God's dwelling place, highlighting that His presence imbues the physical space with holiness and demands profound reverence from all who approach it. This holiness is intrinsic to God's character and extends to all that He claims as His own.
Exposition and Analysis
Key Word Analysis
This adjective (H1419) signifies vastness, magnitude, importance, and power. When applied to the LORD, it conveys His infinite nature, unrivaled sovereignty, and supreme authority over all creation. It implies an immeasurable quality that transcends human comprehension and demands awe, often denoting something of immense significance or prominence.
The primitive root (H1984) from which "Hallelujah" derives, this verb denotes enthusiastic, boisterous, and fervent praise. It suggests a joyful, even exultant, response to God's greatness, implying that His majesty should evoke an equally passionate and unreserved outpouring of worship, not merely quiet contemplation. It can also carry connotations of shining or boasting in a positive sense.
This noun (H6944) refers to the quality of being set apart, consecrated, or sacred. When applied to God, it speaks of His absolute moral purity, transcendence, and separateness from all that is common or profane. When applied to His "mountain," it signifies that the place is made holy by His unique presence and divine purpose, demanding reverence and signifying its sacred status.
Verse Breakdown
"A Song [and] Psalm for the sons of Korah."
This superscription serves as an authoritative heading, identifying the psalm's dual genre as both a "song" (implying vocal melody) and a "psalm" (suggesting instrumental accompaniment), indicating its comprehensive musical and poetic nature. It also attributes its composition or dedication to the "Sons of Korah," a distinguished Levitical family known for their integral role in temple worship and musical ministry, thereby signaling the psalm's liturgical intent and its deep spiritual roots within the temple tradition.
"Great [is] the LORD, and greatly to be praised"
This powerful declarative statement immediately establishes the central theological assertion of the psalm: the supreme majesty of Yahweh (H3068, "the LORD") and His inherent, boundless worthiness of abundant and fervent praise. The emphatic repetition of the concept of "great" (Hebrew, gâdôwl and mᵉʼôd) underscores the superlative nature of God's being, demanding an equally superlative and enthusiastic response of worship from His creation.
"in the city of our God, [in] the mountain of his holiness."
This concluding phrase specifies the unique context and sacred location for this profound praise. "The city of our God" explicitly refers to Jerusalem (H5892, "city"), highlighting God's direct ownership and covenantal relationship with this chosen metropolis. "The mountain of his holiness" refers to Mount Zion (H2022, "mountain"), where the Temple stood, underscoring the profound sacredness (H6944, "holiness") of God's divinely chosen dwelling place on earth. This indicates that God's greatness is particularly manifest, celebrated, and experienced in the place He has consecrated for His presence among His people.
Literary Devices
Psalm 48:1 masterfully employs several key literary devices to convey its profound message of divine majesty and sacred space. The opening declaration, "Great is the LORD, and greatly to be praised," utilizes Repetition (of the concept of "great") and Emphasis to underscore the supreme nature of God's majesty and the corresponding intensity of the praise He deserves. This creates a strong, declarative opening that immediately captures attention and sets the tone for the entire psalm. The verse also features Parallelism, specifically synonymous parallelism, in the phrases "the city of our God" and "the mountain of his holiness." While distinct in their literal denotations, these phrases refer to the same sacred location—Jerusalem/Mount Zion—reinforcing its singular significance as God's chosen dwelling place. This poetic technique deepens the understanding of Jerusalem's unique status as consecrated by divine presence. Furthermore, the psalm employs Metonymy by using "city of our God" and "mountain of his holiness" to represent not just the physical topography but also the spiritual reality of God's covenant presence with His people. The physical space becomes a powerful symbol of the divine-human relationship and God's protective care.
Theological and Thematic Connections
Psalm 48:1 lays a foundational theological truth: God's inherent, incomparable greatness demands universal and fervent praise. This declaration is not merely an emotional outburst but a profound theological statement about God's character—His omnipotence, sovereignty, and absolute holiness. The specific mention of Jerusalem as "the city of our God" and "the mountain of his holiness" intricately connects God's transcendent greatness to His particular covenant presence with Israel. It establishes Jerusalem as the earthly locus of divine activity and revelation, a place where God's glory is uniquely manifested and celebrated. This verse thus powerfully bridges the gap between God's cosmic majesty and His immanent dwelling among His people, setting the stage for a psalm that will extol both His universal power and His specific, protective care for His chosen city.
Reflection and Application
Psalm 48:1 calls believers to a profound recognition of God's supreme greatness and an enthusiastic, unreserved response of praise. While the physical Temple in Jerusalem no longer stands as the singular dwelling place of God, the enduring principle of His omnipresence and His desire to dwell among His people remains eternally true. For the New Testament believer, the Church is frequently described as the spiritual "city of God" or the "new Jerusalem" (Hebrews 12:22-24 and Revelation 21:2-3). Therefore, this verse profoundly encourages us to cultivate a corporate and individual life of worship where God is indeed "greatly to be praised." It challenges us to move beyond perfunctory or half-hearted worship to a passionate, heartfelt acknowledgment of God's unparalleled majesty, recognizing that His presence, wherever it is genuinely found, brings holiness and demands reverence. Our lives, both individually and corporately, should be a vibrant testament to His greatness, reflecting His holiness in our actions, attitudes, and every expression of worship.
Questions for Reflection
FAQ
Why is Jerusalem called "the city of our God" and "the mountain of his holiness"?
Jerusalem is called "the city of our God" because it was specifically chosen by Yahweh as the capital of His chosen people, Israel, and the designated place where His presence would dwell. King David established it as the political and religious center, and his son Solomon later built the magnificent Temple there (2 Samuel 5:6-9 and 1 Kings 8:1-6). The phrase "mountain of his holiness" refers directly to Mount Zion (or Mount Moriah, where the Temple stood), which was considered holy because God's unique presence, particularly manifested in the Temple, consecrated it. It was set apart by God for His divine purposes and became the symbolic center of His covenant relationship with Israel, a place where His glory was uniquely revealed and experienced (Psalm 2:6).
Christ-Centered Fulfillment
While Psalm 48:1 powerfully extols God's greatness in the context of His dwelling in earthly Jerusalem, its ultimate and most profound fulfillment is found in Jesus Christ, who is the true and ultimate dwelling place of God among humanity. The physical Temple and the holy mountain were but shadows, pointing forward to the reality of God incarnate (Colossians 2:9). Jesus Himself declared, "Destroy this temple, and in three days I will raise it up," explicitly referring to His own body (John 2:19-21). He is the true "mountain of his holiness" in whom God's presence resides perfectly and permanently. Furthermore, through Christ, believers are incorporated into a new, spiritual temple, the Church, where God dwells by His Holy Spirit (Ephesians 2:19-22 and 1 Corinthians 3:16). The "greatness" of the LORD, so fervently praised in Psalm 48:1, is most fully revealed in the person and redemptive work of Jesus—His sinless life, sacrificial death, glorious resurrection, and triumphant ascension—which truly takes away the sin of the world and establishes a new, eternal city, the heavenly Jerusalem, where God's glory shines without end, requiring no sun or moon (Revelation 21:23). Thus, the praise for God's greatness and His dwelling place finds its ultimate and everlasting expression in Christ and His redeemed people.