TRV
Translation
Geneva Bible (1599)
As with an East winde thou breakest the shippes of Tarshish, so were they destroyed.
In the KJVVerse 14,642 of 31,102
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Commentary on Psalms 48 verses 1–7
1 ¶ A Song and Psalm for the sons of Korah. Great is the LORD, and greatly to be praised in the city of our God, in the mountain of his holiness.
2 Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King.
3 God is known in her palaces for a refuge.
4 For, lo, the kings were assembled, they passed by together.
5 They saw it, and so they marvelled; they were troubled, and hasted away.
6 Fear took hold upon them there, and pain, as of a woman in travail.
7 Thou breakest the ships of Tarshish with an east wind.
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?
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER TEN
[Daniel 10:6] "And his body was like chrysolite." For "chrysolite," one of the twelve gems inserted in the oracular breastplate of the high priest, the Hebrew has trs'ys (tharsis) , a word which Theodotion and Symmachus simply left unchanged in transcription; but the Septuagint called it "the sea," according to the usage in the Psalms: "With a violent gale Thou dashest the ships of Tharsis in pieces," i.e., "the ships of the sea" (Psalm 48:7). Jonah, also, was desirous of fleeing, not to Tarsus, the Cilician city (as most people suppose, substituting one letter for another), nor to some region in India (as Josephus imagines), but simply out to the high seas in general (Jonah 1:3).
Augustine of HippoAD 430
Exposition on Psalm 48
"As we have heard, so have we seen" [Psalm 48:7]. Blessed Church! At one time you have heard, at another time you have seen. She heard in promises, sees in performance: heard in Prophecy, sees in the Gospel. For all things which are now fulfilled were before prophesied. Lift up your eyes then, and stretch them over the world; see now His "inheritance even to the uttermost parts of the earth:" see now is fulfilled what was said, "All kings shall fall down before Him: all nations shall serve Him:" see fulfilled what was said, "Be exalted, O God, above the heavens, and Your glory above all the earth." See Him whose feet and hands were pierced with nails, whose bones hanging on the tree were counted, upon whose vesture lots were cast: [Matthew 27:35] see reigning whom they saw hanging; see sitting in Heaven [Matthew 26:64] whom they despised walking on earth: see thus fulfilled, "All the ends of the earth shall remember, and turn to the Lord, and all the kindreds of the nations shall worship before Him." Seeing all this, exclaim with joy, "As we have heard, so have we seen." Justly the Church herself is so called out of the Gentiles....They to whom the Prophets were not sent, first heard and understood the Prophets: they who first heard not, afterwards hearing marvelled. They remained behind to whom they were sent, carrying the books, understanding not the truth: having the tables of the Testament, and not holding the inheritance. But we,..."As we have heard, so have we seen." And where do you hear? Where do you see? "In the city of the Lord of Hosts, in the city of our God. God has founded it for ever." Let not heretics insult, divided into parties, let them not exalt themselves who say, "Lo, here is Christ, or lo, there." [Matthew 24:23] Whoso says, "Lo, here is Christ, or lo, there," invites to parties. Unity God promised. The kings are gathered together in one, not dissipated through schisms. But haply that city which has held the world, shall sometime be overthrown? Far be the thought! "God has founded it for ever." If then God has founded it for ever, why do you fear lest the firmament should fall?
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 48:7 profoundly illustrates God's absolute sovereignty and irresistible power, particularly in His protective judgment over Zion and against all who oppose His divine will. The verse vividly depicts the effortless destruction of the formidable "ships of Tarshish" by a mere "east wind," symbolizing the utter futility of human strength, wealth, or pride when confronted by the omnipotent Creator. This powerful imagery serves as a testament to God's unwavering control over creation and His steadfast commitment to defend His people, demonstrating that no earthly force or human achievement can withstand His unchallengeable might.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 48:7 is rich in literary devices that amplify its message of divine power and judgment. The most prominent is Metaphor, where the destruction of the "ships of Tarshish" by an "east wind" serves as a vivid representation of God's overwhelming defeat of His enemies. This is not necessarily a literal historical event occurring during the siege of Jerusalem, but a powerful image illustrating the ease with which God can dismantle any opposing force. Symbolism is also central, with "ships of Tarshish" symbolizing human pride, wealth, and worldly might, representing the pinnacle of human achievement and self-reliance. Conversely, the "east wind" symbolizes God's swift, irresistible, and often destructive judgment, demonstrating His absolute control over creation. The use of such a common, yet powerful, natural phenomenon to destroy something as formidable as a fleet of large ships creates a sense of Hyperbole, emphasizing the vast disparity between finite human strength and infinite divine omnipotence. The imagery is also highly Evocative, painting a clear and dramatic picture in the mind of the reader, underscoring the terror and suddenness of God's intervention against those who defy Him.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 48:7 powerfully encapsulates the profound biblical truth of God's absolute sovereignty over all creation and His unwavering commitment to His covenant people. It asserts that no human power, no matter how formidable, wealthy, or seemingly invincible, can ultimately stand against the will of the Almighty. This verse serves as both a profound assurance for those who trust in God and a stark warning to those who rely on their own might or oppose His kingdom. It underscores that God's defense of His people is not merely passive protection but an active, destructive force against their adversaries, demonstrating that the Lord of Hosts is indeed a warrior who fights for His own. The ease with which He shatters the symbols of human pride with a mere "east wind" highlights the futility and transience of worldly strength in the face of divine omnipotence, inviting a posture of humility and reliance on God alone.
REFLECTION AND APPLICATION
Psalms 48:7 offers a timeless and profound message for believers and unbelievers alike, speaking to the core of where we place our trust. For those who place their reliance in the Lord, this verse is a powerful reminder of God's absolute sovereignty and His unmatched ability to overcome any obstacle or enemy, no matter how imposing. When faced with overwhelming challenges—be they personal struggles, societal pressures, or spiritual warfare—we are called to place our trust not in our own limited strength or the fleeting resources of the world, but in the Almighty God who can shatter the "ships of Tarshish" with a mere breath. It assures us that God is actively at work, defending His people and upholding His purposes, even when His methods seem simple or unseen to human eyes. For those who rely on their own might, wealth, or influence, this verse serves as a stark warning. No human empire, no individual power, no accumulation of worldly prestige can ultimately stand against the Creator of the universe. It calls for profound humility, recognizing that all human achievements and perceived securities are fragile and temporary before the eternal and unchallengeable power of God, urging us to re-evaluate the foundations upon which we build our lives.
Questions for Reflection
FAQ
What are "ships of Tarshish" and why are they significant in this verse?
Answer: "Ships of Tarshish" refer to large, sturdy, ocean-going vessels capable of long voyages, typically associated with extensive trade and great wealth. While Tarshish itself was a distant port (possibly in modern-day Spain or elsewhere in the Mediterranean), the phrase became a metonym for the most impressive and valuable maritime assets of the ancient world. They symbolized human achievement, economic power, far-reaching influence, and often, human pride. In Psalms 48:7, their significance lies in their representation of the pinnacle of human strength and worldly security. Their effortless destruction by a simple "east wind" highlights the futility and fragility of all human endeavors and pride when confronted by God's overwhelming power. They were known to carry valuable cargo like gold, silver, ivory, apes, and peacocks, as mentioned in 1 Kings 10:22, making their loss a profound symbol of divine judgment against human arrogance, a theme also explored in Isaiah 2:16.
Why is an "east wind" specifically mentioned as the instrument of destruction?
Answer: In the biblical context, the "east wind" (Hebrew: ruach qadim) was not merely any wind; it carried specific connotations of destructive power and divine judgment. Unlike gentle breezes, the east wind was often a strong, hot, and scorching wind, known for its ability to bring drought, wither vegetation, and cause devastation. For example, it destroyed Pharaoh's crops in Genesis 41:6 and brought great discomfort to Jonah in Jonah 4:8. In Psalms 48:7, its mention emphasizes the swift, irresistible, and divinely ordained nature of the judgment. It signifies that God does not need a massive army or complex weaponry to defeat His enemies; He can achieve His purposes through the simplest and most common of natural phenomena, demonstrating His absolute control over creation and His ability to humble the proud with effortless ease.
CHRIST-CENTERED FULFILLMENT
Psalms 48:7, with its vivid depiction of God's effortless triumph over the mightiest symbols of human power and pride, finds its ultimate and profound fulfillment in the person and redemptive work of Jesus Christ. Just as God shattered the "ships of Tarshish" with a mere "east wind," Christ demonstrates absolute sovereignty over all creation and all earthly powers. His miraculous calming of the storm with a simple word, rebuking the wind and waves with divine authority (Mark 4:39), perfectly illustrates the divine control over the very elements that God used in Psalms 48. Furthermore, the "kings" who gathered against Zion in Psalm 48 foreshadow the earthly rulers and spiritual principalities that conspired against Christ, ultimately to be defeated by His crucifixion and glorious resurrection. Through His death and resurrection, Christ disarmed the principalities and powers, triumphing over them in a cosmic victory (Colossians 2:15), thereby shattering the spiritual "ships of Tarshish" that held humanity captive to sin and death. He is the ultimate protector of His Church, the new Zion, against whom the gates of hell shall not prevail (Matthew 16:18). Ultimately, Christ's glorious return will bring the final and decisive judgment upon all human pride and rebellion, as He comes to rule with a rod of iron, utterly destroying all who oppose His eternal kingdom (Revelation 19:11-21), fulfilling the psalmist's vision of God's effortless and decisive victory over all His foes.