John Calvin Commentary Psalms 48:8

"As we have heard, so have we seen In the city of Jehovah of hosts, in the city of our God: God will establish it for ever. Selah" — Psalms 48:8 (ASV)

As we have heard, so have we seen. There are two senses in which this passage may be understood, either of which is suitable. The first is that the sacred writer, speaking in the name of true believers, declares that the same power which God in ancient times had displayed in delivering their fathers, he now exercised towards their posterity.

They had heard from the mouth of their fathers and had learned from sacred history how God in his great mercy and fatherly goodness had helped his Church; but now they affirm that they can bear testimony to this not only from their having heard it spoken about, but also from having seen it, since they had actually experienced the same mercy exercised by God towards themselves.

In essence, what is stated then is that the faithful not only had a record of the goodness and power of God in histories, but they also felt by actual experience—indeed, even saw with their eyes—what they knew before by hearsay and the report of their fathers.

Therefore, God continues unchangeably the same, confirming, age after age, the examples of his grace exhibited in ancient times through renewed and ever-recurring experiences.

The other sense is somewhat more refined, and yet it is very suitable: namely, that God actually performed what he had promised to his people, as if the faithful had said that what they had before only heard of was now exhibited before their eyes. As long as we have only the bare promises of God, his grace and salvation are still hidden in hope; but when these promises are actually performed, his grace and salvation are clearly manifested.

If this interpretation is accepted, it contains the rich doctrine that God does not disappoint the hope which he produces in our minds through his word, and that it is not His way to be more liberal in promising than faithful in performing what he has promised.

When it is said, in the city, the letter ב, beth, is taken for מ, mem, or ל, lamed; that is to say, for of, or as to, or with respect to the city.

The prophet does not mean to say that in Jerusalem the faithful were informed that God would help his servants—although this was no doubt true—but that God from the beginning had been the gracious and faithful guardian of his own city and would always continue to be so.

Mention is expressly made of the city of God, because he has not promised to extend the same protecting care to all indiscriminately, but only to his chosen and special people. The name Jehovah of armies is employed to express the power of God; but immediately after, the faithful add that he is their God, for the purpose of pointing to their adoption, so that they may be emboldened to trust in him, and thus to resort freely and familiarly to him.

In the second Council of Nicea, the good fathers who sat there distorted this passage to prove that it is not enough to teach divine truth in churches unless there are at the same time pictures and images for confirming it. This was a very shameful piece of foolishness, and unworthy of mention, except that it is profitable for us to understand that those who intended to infect the Church of God with such a corruption were horribly stricken with a spirit of giddiness and stupidity.

The concluding clause of the verse distinguishes Jerusalem from all the other cities of the world, which are subject to vicissitudes and flourish only for a time. As Jerusalem was founded by God, it continued steadfast and unmoved amidst the varied commotions and revolutions which took place in the world; and it is not surprising that he continued through successive ages to maintain the city he had chosen, and in which he willed that his name should be called upon forever.

It may, however, be objected that this city was once destroyed and the people carried into captivity. But this does not contradict the statement made here; for, before that event happened, the restoration of the city was foretold by Jeremiah 27:22; and therefore, when it took place, God truly, and in a special manner, showed how steadfast his work was.

And now, since Christ by his coming has renewed the world, whatever was spoken of that city in former times belongs to the spiritual Jerusalem, which is dispersed throughout all the countries of the world.

Whenever, therefore, our minds are agitated and perplexed, we should remember the truth that, whatever dangers and apprehensions may threaten us, the safety of the Church which God has established—although it may be sorely shaken—can never, however powerfully assaulted, be so weakened as to fall and be involved in ruin.

The verb, which is in the future tense, will establish, may be understood in the past tense, has established; but this will make no difference to the meaning.