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
One surviving comment on this verse from the historical church.
"With a strong wind You shall break the ships of Tarshish" [Psalm 48:6]. Briefly understood, this is, You shall overthrow the pride of the nations. But where in this history is mentioned the overthrowing of the pride of the nations? Because of "the ships of Tarshish." Learned men have enquired for Tarshish a city, that is, what city was signified by this name: and to some it has seemed that Cilicia is called Tarshish, because its metropolis is called Tarsus. Of which city was the Apostle Paul, being born in Tarsus of Cilicia. [Acts 21:39] But some have understood by it Carthage, being haply sometimes so named, or in some language so signified. For in the Prophet Isaiah it is thus found: "Howl, you ships of Carthage." But in Ezekiel by some interpreters the word is translated Carthage, by some Tarshish: and from this diversity it can be understood that the same which was called Carthage, is called Tharsus. But it is manifest, that in the beginning of its reign Carthage flourished with ships, and so flourished, that among other nations they excelled in trafficking and navigation. For when Dido, flying from her brother, escaped to the parts of Africa, where she built Carthage, the ships which had been prepared for commerce in his country she had taken with her for her flight, the princes of the country consenting to it; and the same ships also when Carthage was built failed not in traffic. And hence that city became too proud, so that justly by its ships may be understood the pride of the nations, presuming on things uncertain, as on the breath of the winds. Now let none presume on full sails, and on the seeming fair state of this life, as of the sea. Be our foundation in Sion: there ought we to be established, not to be "carried about with every wind of doctrine." [Ephesians 4:14] Whoso then by the uncertain things of this life had been puffed up, let them be overthrown, and be all the pride of the nations subjected to Christ, who shall "with a strong wind break all the ships of Tarshish:" not of any city, but of "Tarshish." How "with a strong wind"? With very strong fear. For so all pride feared Him that shall judge, as on Him humble to believe, lest Him exalted it should fear.
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Summary
Psalms 48:6 powerfully depicts the sudden, overwhelming, and debilitating terror that seized the confederated kings and their armies upon confronting Jerusalem, the holy city. This verse employs the vivid and universally understood imagery of a woman in travail to convey the inescapable and agonizing nature of the panic and pain that gripped God's enemies, highlighting the divine power that defends Zion and ensures the security of His people against all adversaries.
Context
Literary Context
This verse is strategically placed within a psalm of praise (Psalms 48) that exalts the greatness of God and His unique protection over Mount Zion, which serves as both the dwelling place of God and the capital of His chosen people. The psalm opens with a grand declaration of God's majesty and His presence in Jerusalem, described in Psalms 48:1-3. Immediately preceding verse 6, Psalms 48:4-5 sets the stage by describing a formidable alliance of kings who "assembled themselves, they passed by together." Their collective movement suggests a hostile intent, likely to besiege or attack the city. However, their encounter with Zion is not a prolonged battle but an instantaneous and inexplicable collapse of their will and strength. Verse 6 thus serves as the dramatic climax of this confrontation, revealing that their disarray was not due to human military might but to a supernatural, divinely orchestrated intervention.
Historical & Cultural Context
The psalm likely draws upon historical instances where God miraculously defended Jerusalem against overwhelming odds. A prominent example is the deliverance from the Assyrian army under Sennacherib during King Hezekiah's reign, vividly recounted in 2 Kings 19:35-36 and Isaiah 37:36-37. In the ancient Near East, fortified cities were common, and sieges were brutal, protracted affairs. The concept of a city being divinely protected, rendering it impregnable, was a powerful theological statement. The simile of "a woman in travail" was a universally understood and potent metaphor for sudden, intense, unavoidable pain and distress. It was frequently employed in prophetic literature to describe the anguish of judgment or catastrophe, as seen in passages like Isaiah 13:8 and Jeremiah 4:31. This imagery would immediately evoke a sense of utter helplessness, agony, and the inevitability of a painful outcome.
Key Themes
Psalms 48:6 significantly contributes to several major theological themes within the psalm and the broader biblical narrative. Firstly, it powerfully underscores Divine Sovereignty and Protection, demonstrating God's absolute control over nations and His unwavering commitment to defend His chosen city and people. The enemies' fear is not a result of Jerusalem's military strength but of God's awesome, unseen presence, echoing the declaration in Psalms 46:1 that "God is our refuge and strength, a very present help in trouble." Secondly, it highlights Sudden and Overwhelming Judgment, illustrating the swift and decisive nature of God's judgment against those who oppose Him and His purposes. The terror and pain described are instantaneous and inescapable, signifying a divinely orchestrated defeat. Lastly, for believers, this passage emphasizes Security in God's Presence, reinforcing the profound safety and impregnability found in aligning with God's kingdom and trusting in His protective hand, as God's dwelling place was shown to be invincible to its foes.
Exposition and Analysis
Key Word Analysis
This term, derived from a root meaning "to shudder," denotes a profound and involuntary trembling or shuddering, indicative of intense dread or terror. It describes a sudden, overwhelming fright that seizes and incapacitates, leading to a loss of composure and the inability to act. In this context, it signifies a divinely induced terror that paralyzed the enemy kings, stripping them of their will to fight or even stand.
This primitive root signifies "to seize," often with the accessory idea of "holding in possession." It implies a firm, inescapable grip, indicating that the fear was not a fleeting emotion but a powerful, consuming force that completely overwhelmed the kings, rendering them helpless and unable to resist its effects.
This feminine noun, derived from a root meaning "to writhe," refers to a "throe" or "pang," particularly those associated with childbirth. It conveys intense physical and emotional anguish, a deep-seated sorrow or distress that causes one to tremble or writhe. Here, it signifies not just physical discomfort but a complete breakdown of composure and strength, an agony that accompanies the paralyzing fear.
This primitive root means "to bear young" or "to beget," and by extension, describes the act of "labour" or "childbirth." When used in the phrase "woman in travail," it evokes the universally recognized experience of excruciating, unavoidable, and progressive pain. Applied to the enemy kings, it suggests their plans and strength collapsed with agonizing certainty and helplessness, much like labor pains come upon a woman without warning and with increasing, inescapable intensity.
Verse Breakdown
"Fear took hold upon them there"
This clause dramatically describes the immediate and irresistible grip of terror. "Them" refers to the confederated kings and their armies who had gathered against Jerusalem. "There" points to the very location of their hostile assembly, likely within sight of or near the holy city itself. The phrase "took hold" (Hebrew, ʾāḥaz) conveys a powerful, inescapable seizure, indicating that this fear was not a gradual apprehension but a sudden, paralyzing force that completely overwhelmed them, rendering them incapable of action or resistance.
"[and] pain"
This addition emphasizes that the experience was not merely psychological fear but also an accompanying physical and emotional anguish. The conjunction "and" links this pain directly to the fear, suggesting a comprehensive breakdown of their composure and well-being. It implies a deep-seated agony that went beyond mere fright, perhaps a realization of their utter helplessness before God.
"as of a woman in travail"
This powerful simile clarifies the nature and intensity of the "pain." It likens the enemies' experience to the excruciating, unavoidable, and debilitating pain of childbirth. This comparison highlights several aspects: the sudden onset, the intense and writhing agony, the sense of helplessness, the public and undeniable nature of the distress, and the inevitability of the outcome. Just as a woman cannot escape or control the pangs of labor, so these kings could not escape or control the terror and anguish that God inflicted upon them, signaling the certain demise of their hostile intentions.
Literary Devices
The most prominent literary device in Psalms 48:6 is Simile, explicitly stated with "as of a woman in travail." This comparison is profoundly effective, drawing on a universally understood human experience of intense, unavoidable, and debilitating pain to describe the terror and anguish that seized the enemy kings. The simile conveys the suddenness, the overwhelming nature, and the utter helplessness of their situation. Furthermore, the verse employs Hyperbole to emphasize the extreme degree of fear and pain experienced; while the terror was real, its description is magnified to underscore the divine power behind it. The vivid imagery also creates a strong sense of Pathos, evoking a visceral understanding of the "woman in travail's" agony while simultaneously highlighting the terrifying and inescapable power of God's judgment on His adversaries.
Theological and Thematic Connections
Psalms 48:6 serves as a powerful testament to the absolute sovereignty of God and His unwavering commitment to defend His people and His dwelling place. It reveals that the security of God's city, Jerusalem, was not dependent on its fortifications or military might, but on the awesome, active presence of the Lord within it. This divine protection extends beyond physical defense to a spiritual reality, where God's enemies are not merely defeated but divinely demoralized and incapacitated by an overwhelming sense of dread and anguish. The verse underscores the futility of opposing God's purposes, demonstrating that His judgment can be sudden, comprehensive, and inescapable, rendering even the most formidable human forces utterly powerless. It is a profound declaration that the Lord reigns, and those who stand against Him will ultimately face His terrifying power, while those who trust in Him find impregnable security.
Reflection and Application
Psalms 48:6 offers profound reassurance to believers while serving as a sober warning to those who oppose God. For the faithful, this verse underscores the unshakeable security found in God's presence and His unfailing protection. In a world fraught with challenges and adversaries, it reminds us that our ultimate refuge is not in human strength, political alliances, or material wealth, but in the Lord Himself. Just as He supernaturally defended Jerusalem, He continues to be our stronghold, capable of turning the plans of our enemies to naught and instilling fear in the hearts of those who stand against His kingdom. This should cultivate a deep sense of trust and confidence, enabling us to face life's trials with courage, knowing that God is actively at work, defending His truth and His people. Conversely, for those who set themselves against God's will or His people, this verse serves as a stark warning: the "fear" and "pain" described are a premonition of the inevitable and overwhelming judgment that awaits all who defy the Almighty. It calls for humility, repentance, and alignment with God's righteous purposes, for His power to save is also His power to judge.
Questions for Reflection
FAQ
What historical event is Psalms 48:6 most likely referring to?
While Psalms 48:6 describes a general principle of divine protection and judgment, many biblical scholars believe it most strongly alludes to the miraculous deliverance of Jerusalem from the Assyrian army during the reign of King Hezekiah, as detailed in 2 Kings 19 and Isaiah 37. In this account, the mighty Assyrian king Sennacherib besieged Jerusalem, but an angel of the Lord struck down 185,000 Assyrian soldiers in a single night, causing the remaining army to retreat in disarray. This event perfectly illustrates the sudden, overwhelming fear and destruction that seized God's enemies without human intervention, aligning precisely with the imagery of "fear took hold upon them... as of a woman in travail." It serves as a powerful historical example of God's direct intervention to protect His holy city and people.
Christ-Centered Fulfillment
Psalms 48:6, with its depiction of God's ultimate defense of Zion and the paralyzing terror inflicted upon His enemies, finds its profoundest fulfillment in Jesus Christ. While the psalm speaks of a physical city, the New Testament reveals that the true "Mount Zion" is now the spiritual kingdom of God, embodied in Christ and His church, the "heavenly Jerusalem" to which believers have come (Hebrews 12:22-24). The ultimate defeat of God's enemies is not merely a historical military victory but the decisive triumph of Christ over sin, death, and the powers of darkness through His crucifixion and resurrection. The "fear" and "pain" that seized the kings foreshadow the ultimate judgment awaiting all who oppose God's reign, a judgment fully administered by Christ, who has been given "all authority in heaven and on earth" (Matthew 28:18). Believers, who are "in Christ," are now the recipients of this divine protection, dwelling securely in Him, the true temple (John 2:19-21). The final manifestation of this victory will be at Christ's return, when every knee will bow and every tongue confess His Lordship (Philippians 2:10-11), and those who stood against Him will face the inescapable "wrath of the Lamb" (Revelation 6:16-17). Thus, Psalms 48:6 points forward to Christ as the ultimate defender of His people and the sovereign judge of all who oppose God's eternal kingdom.