In this psalm, which is both song and psalm, and is one of those "for the sons of Korah," there is a general theme, illustrated by a reference to some historic event. The general theme is the loving-kindness and care of God over his Church. The specific historic illustration it is not possible to fix with certainty, although the preponderance of opinion, and also the largest amount of probability, seems to incline towards the wondrous repulse of Edom, Ammon, Moab, and ethers, in answer to Jehoshaphat's prayer, without Israel having to fight in the battle (see 2 Chronicles 20.). We see from the narrative of the Chronicles that the children of the Korahites sang a song of praise on the occasion of that signal interposition of God, although it is not likely that the song then sang was the forty-eighth psalm; for the reference in ver. 7 is against that; and at first it is not easy to see how "ships of Tarshish" should come to be mentioned in this song, if prepared with reference to the event of which we have made mention. Ezekiel (Ezekiel 27:25, 26) makes mention of ships of Tarshish which belonged to Tyro, being "broken" by the east wind; and it is possible that the psalm may have an allusion thereto. But, singularly enough, the chapter that records Jehoshaphat's prayer and deliverance records also his defection and its punishment; and we are told that his ships were broken so that they were not able to go to Tarshish (2 Chronicles 20:35-37). If this be the reference in the song before us, its significance would be very striking; in that case, it would mean that Jehovah, Israel's God, who put the heathen to flight for Israel's sake, put even Israel to shame when her people or her kings left the straight path of reliance on and obedience to God alone; and that this was among the "judgments" of him whose right hand is full of righteousness; showing us that God's care for his Church is just as marked when he rebukes her for her sins as when he delivers her from her foes; and that both for his faithful chastisement as for his mighty interposition, his loving-kindness is rehearsed in his temple with gratitude and song. And there is a holy pride in rehearsing the privileges of Zion as far outweighing those of the nations around - a pride, however, which refers all the honour and glory of Zion to God, and to God alone. Interesting, however, as these historic allusions are to the student, the higher spiritual bearing of the psalm is far more interesting, and far more important, as it sets before us this theme - the privilege and honour of the Church of God. We need not here argue the point that the Christian Church is the successor to the honours and privileges of the Jewish Church. A comparison of Exodus 19:6 with 1 Peter 2:9 will show this. The Christian Church, in its largest sense, is made up of all believers in our Lord Jesus Christ. The organization of distinct and definite communities as Churches is a necessity for the time now present, but no such organizations include all believers; many believers, moreover, are in no such organization at all; only "the Lord knoweth them that are his;" and over all such his care is exercised: in their totality as including all regenerated souls, they make up the Church of God. Of this Church as a unity we have now to speak.

I. GOD'S DWELLING-PLACE IS IN HIS CHURCH, (Vers. 1, 2.) It is quite possible that, after what we have just said about the Church in its entirety and vastness, and about the impossibility of its being scanned by any human eye, that it may be said, "But if the Church is thus undefinable by us as to its limits, we cannot conceive of it as a dwelling-place." This we can easily understand. But the demur has, in reality, no force. For it is quite clear from the New Testament that as there is "the Church" in the highest spiritual sense, so there are local and organized Churches in the geographical sense. Of this the epistles to the seven Churches of Asia are immediate and sufficient proof. And wherever a Church is faithful to its Lord, since whatever is true of the whole Church is true of any part of it, the believers in Jesus who belong to any local and faithful Church may apply to themselves that which Paul declared of the Ephesian converts when he wrote, "Ye also are builded together for a habitation of God through the Spirit." Thus no Christian need hesitate to apply the words to the fellowship of believers to which he belongs; he may say," God is known in our palaces for a Refuge. This Church is a city of the great King. And the real presence of a living Saviour among us is our honour, our joy, our life (Matthew 18:20; Matthew 28:20).

II. GOD HIMSELF IS THE REFUGE OF THE CHURCH. (Ver. 3.) It is the privilege of the individual believer, in all times of trial, sorrow, and care, to betake himself to his God and Saviour as to an unfailing Friend. But this privilege rises to sublimity when a whole company of believers, encompassed with peril and threatened by foes from without, can all rush to their Saviour in faith and prayer, as to a Refuge from the gathering storm!

III. GOD'S LOVING-KINDNESS IS THE THEME OF THE CHURCH. (Ver. 9.) How much fuller and sweeter is this theme for meditation now than of old! Then it was gained through prophets; now from him before whose presence lawgiver and prophet retire, as stars are concealed in the brightness of the sun! How incomparably does Romans 8. surpass aught in the Old Testament! And what was there in the olden time so tender as Luke 15.? Verily such a theme lifts the soul heavenward, tunes the lips to song, and speeds the feet to run the race set before us.

IV. GOD'S DELIVERANCES MARK THE HISTORY OF THE CHURCH. (Vers. 4-8.) The effect of this vivid description is pictorial. We can almost see the kings eyeing Jerusalem with envy, plotting her capture, seized with panic and hurrying away as for very life. The psalmist says that he had heard of such deliverances in times past, and now had seen them. And any student of Church history who has been withal for fifty years a close observer of Church life, can say the same. That God is the perpetual Deliverer of his Church is the story of the past and the testimony of the present. Nor may we forget the double kind of deliverance:

(1) from foes without;

(2) from mischief within.

If the view given above of ver. 7 is correct, the verse suggests that the Church owes quite as much to God's chastening love in correcting her for her sins, as to his rescuing power in spoiling her foes. That he will do this is part of the covenant (Psalm 89:28-33).

V. THE HONOUR OF GOD'S NAME IS HIS OWN PLEDGE TO THE CHURCH. (Vers. 10,11.) In the attribute of God's righteousness is the Church's repose and glory. Through the redemption which is in Christ Jesus, faithfulness, justice, righteousness, can be the supports of sinful men. This is the supreme wonder of redeeming grace. Think of it! Sinful people rejoicing that God's right hand is full of righteousness!

VI. GOD'S GRACIOUS RELATIONS ARE THE GUARANTEE OF THE PERPETUITY OF THE CHURCH. (Vers. 12-14.) We omit the italic "it in ver. 13 (Authorized Version), and translate the first word in ver. 14 that." The psalmist incites to a study of Zion's towers, bulwarks, palaces, privileges, that it may be declared to the generation following, that "this God is our God for ever and ever." And when we study the redemption in Christ which has founded the Church, the spiritual power which is building up the Church, the watchful providence which has for eighteen centuries guarded the Church, the story which we have to hand down to the coming generation is the same, but told with vaster emphasis, surer faith, and more rapturous joy. "This God is our God for ever and ever; he will be our Guide above death, and beyond it!" "Happy is the people that is in such a case! yea, happy is that people whose God is the Lord!" - C.

This is seldom true. In many places we see what we have not heard, and what we have heard we do not see. But when you come into "the city of the Lord of hosts," the reports about it are true, and the truth exceeds the report.

I. IT IS MOST IMPORTANT THAT WE LISTEN TO TRUE WITNESSES; for, else, we shall not be able to say, "As we have heard, so have we seen." It is of the first importance to you all that you should hear the Word of God, and receive the truth as it is in Jesus; so that, both in the throng of life, and when you stand upon the borders of death, and in the changeless state of eternity, you may be able to say, "We thank God for the Gospel which we heard; for what we heard with our ears has been verified in our lives."

II. GOOD HEARING LEADS ON TO SEEING — "As we have heard, so have we seen." Some of you have heard, and heard, but have never yet seen. The man who is content with one inlet to his mind, namely, his ears, but never uses his eyes, must imagine that God has made a mistake, and has given him more senses than he needs. Surely this argues a want of sense. "O taste and see that the Lord is good." You will ask how can a hearer of the Gospel become a seer of it?

1. He can do this by examining the facts which lie hears stated, and judging whether they are really so. The Scripture tells you that your heart is deceitful — see whether it be net so. It tells you that there is a natural inclination in man towards evil — study yourself, and see whether this is not the case.

2. We further see what we hear when we obey the commands and receive the blessings promised upon obedience. "if we confess our sins," etc. "Come unto Me," etc.

3. We also turn hearing into sight when, receiving the blessings which are promised to faith, we enter into a new life.

III. SEEING WONDERFULLY CONFIRMS THE TRUTH OF WHAT WE HEAR. I am sure I can appeal to those of you who have seen the Lord in His glory, so as to abhor yourselves in dust and ashes, and to those of you who have seen yourselves, so that you have been ashamed and confounded at your own ways. I say, I can appeal to you to confirm the most solemn statements of Holy Scripture. However much its denunciations may make you shudder, your inmost soul consents to the truth of them. Brighter things, however, have we heard and seen. We heard that there is a calling of God, whereby He separates His chosen from the rest of mankind. We heard, too, that if we came to Jesus as we were, He would receive us; and He did receive us. Then we heard that there was such a thing as regeneration. "Ye must be born again." Many of you know the great and radical change, because you have experienced it. Further, to show you how experience supports the Word of God, we were told many times over that God hears prayer. We were reminded of the Saviour's words, "Ask, and it shall be given you," etc. Have you not prayed yourselves out of the dark into the sunlight; prayed yourselves out of the depths of despair up to the throne of God?

IV. WHEN HEARING TURNS TO SEEING, AND IS CONFIRMED BY IT, THEN IT LEADS TO WITNESSING. So many are decrying the truth, that, if in your heart and conscience you have proved it true, you are bound to give to the Lord the testimony of even a stammerer. Your mouth is as God made it: use it as best you can, and speak up for His name and cause. Oh, for more of the missionary spirit, more telling out to the ends of the earth of what the Lord has done I What were the stars, if they did not shine? What were the sun, if He did not make our day? What were the rivers, if they did not water the lands? What were the sea itself, if it did not act as the pulsing heart of the world? What are Christians, if they do not shine as lights? Piety bottled up is dead. Religion put into a tin and hermetically sealed is useless.

V. HEARING, SEEING, WITNESSING, GOD WILL GIVE YOU A YET FULLER ASSURANCE THAN YOU HAVE AS YET. "God will establish it for ever." That is the conclusion which the saint comes to, when he has tried the truth for himself, and borne witness to the result of his trial. God will never leave His Church. God will never forfeit His word. God will never desert His Gospel. His honour is bound up in the whole enterprise that Christ undertook, He must go through with it, and He must arrive at a glorious conclusion.

( C. H. Spurgeon.)