Psalms 46 commentary

This psalm encourages to hope and trust in God; in his power and providence, and his gracious presence with his church in the worst of times. We may apply it to spiritual enemies, and the encouragement we have that, through Christ, we shall be conquerors over them. He is a Help, a present Help, a Help found, one whom we have found to be so; a Help at hand, one that is always near; we cannot desire a better, nor shall we ever find the like in any creature. Let those be troubled at the troubling of the waters, who build their confidence on a floating foundation; but let not those be alarmed who are led to the Rock, and there find firm footing. Here is joy to the church, even in sorrowful times. The river alludes to the graces and consolations of the Holy Spirit, which flow through every part of the church, and through God's sacred ordinances, gladdening the heart of every believer. It is promised that the church shall not be moved. If God be in our hearts, by his word dwelling richly in us, we shall be established, we shall be helped; let us trust and not be afraid.

Come and see the effects of desolating judgments, and stand in awe of God. This shows the perfect security of the church, and is an assurance of lasting peace. Let us pray for the speedy approach of these glorious days, and in silent submission let us worship and trust in our almighty Sovereign. Let all believers triumph in this, that the Lord of hosts, the God of Jacob, has been, is, and will be with us; and will be our Refuge. Mark this, take the comfort, and say, If God be for us, who can be against us? With this, through life and in death, let us answer every fear.

PSALM 46

This psalm seems to be an expression of thanksgiving rather for some particular deliverance, than for the constant aid by which God has always protected and preserved his Church. It may be inferred from it that the city of Jerusalem. when stricken with great terror, and placed in extreme danger, was preserved, contrary to all expectation, by the unlooked for and miraculous power of God. The prophet, therefore, whoever composed the psalm, commending a deliverance so singularly vouchsafed by God, exhorts the faithful to commit themselves confidently to his protection, and not to doubt that, relying fearlessly upon him as their guardian and the protector of their welfare, they shall be continually preserved in safety from all the assaults of their enemies, because it is his peculiar office to quell all commotions.

To the chief musician of the sons of Korah, a song upon Alamoth.

Interpreters are not agreed as to the meaning of the word עלמות, alamoth; but without noticing all the different opinions, I shall mention only two of them, namely, that it was either an instrument of music, or else the commencement of some common and well known song. The latter conjecture appears to me the most probable. As to the time when this psalm was written it is also uncertain, unless, perhaps, we might suppose that it was written when the siege of the city was suddenly raised by the terrible and sore destruction which God brought upon the army of Sennacherib, Others refer it, as Rosenmüller, to the victory of Jehoshaphat, which was celebrated with great rejoicing, 2 Chronicles 20:26-30. It is, however, difficult or impossible to ascertain with certainty the occasion on which it was composed. It seems rather the language of faith under threatened difficulties, than of triumph over vanquished foes. Thus, in the midst of threatened danger, it may be employed by Christians to support their faith, hope, and peace. This was Luther’s favorite psalm. He composed a famous version of it on his journey to the Diet at Worms, where he went boldly to defend the Reformation at the risk of his life; and he was wont to say when threatened with any fresh trouble, “Come, let us sing the 46th Psalm.” (2 Kings 19:35.) This opinion I readily admit, because it accords most with the whole scope of the psalm. It is abundantly manifest that some favor of God, worthy of being held in remembrance, such as that was, is here commended.

Psalm 46:1-2

1. God is our refuge and strength: he is found an exceeding [or superlative] help in tribulations. 2. Therefore we will not fear, though the earth be moved, and the mountains fall into the midst of the sea.

1. God is our refuge and strength Here the Psalmist begins with a general expression or sentiment, before he comes to speak of the more particular deliverance. He begins by premising that God is sufficiently able to protect his own people, and that he gives them sufficient ground to expect it; for this the word מחסה, machaseh, properly signifies. In the second clause of the verse the verb he is found, which we translate in the present, is in the past tense, he has been found; and, indeed, there would be no impropriety in limiting the language to some particular deliverance which had already been experienced, just as others also have rendered it in the past tense. But as the prophet adds the term tribulations in the plural number, I prefer explaining it of a continued act, That God comes seasonably to our aid, and is never wanting in the time of need, as often as any afflictions press upon his people. If the prophet were speaking of the experience of God’s favor, it would answer much better to render the verb in the past tense. It is, however, obvious that his design is to extol the power of God and his goodness towards his people, and to show how ready God is to afford them assistance, that they may not in the time of their adversities gaze around them on every side, but rest satisfied with his protection alone. He therefore says expressly that God acts in such a manner towards them, to let the Church know that he exercises a special care in preserving and defending her. There can be no doubt that by this expression he means to draw a distinction between the chosen people of God and other heathen nations, and in this way to commend the privilege of adoption which God of his goodness had vouchsafed to the posterity of Abraham. Accordingly, when I said before that it was a general expression, my intention was not to extend it to all manner of persons, but only to all times; for the object of the prophet is to teach us after what manner God is wont to act towards those who are his people. He next concludes, by way of inference, that the faithful nave no reason to be afraid, since God is always ready to deliver them, nay, is also armed with invincible power. He shows in this that the true and proper proof of our hope consists in this, that, when things are so confused, that the heavens seem as it were to fall with great violence, the earth to remove out of its place, and the mountains to be torn up from their very foundations, we nevertheless continue to preserve and maintain calmness and tranquillity of heart. It is an easy matter to manifest the appearance of great confidence, so long as we are not placed in imminent danger: but if, in the midst of a general crash of the whole world, our minds continue undisturbed and free of trouble, this is an evident proof that we attribute to the power of God the honor which belongs to him. When, however, the sacred poet says, We will not fear, he is not to be understood as meaning that the minds of the godly are exempt from all solicitude or fear, as if they were destitute of feeling, for there is a great difference between insensibility and the confidence of faith. He only shows that whatever may happen they are never overwhelmed with terror, but rather gather strength and courage sufficient to allay all fear. Though the earth be moved, and the mountains fall into the midst of the sea, are hyperbolical modes of expression, but they nevertheless denote a revolution, and turning upside down of the whole world. Some have explained the expression, the midst of the sea, as referring to the earth. I do not, however, approve of it. But in order more fully to understand the doctrine of the psalm, let us proceed to consider what follows.

Psalm 46:3-5

3. Though the waters thereof roar and rage “Ou, s’enfleront.” — Fr. marg. “Or, swell.” tempestuously: though the mountains be shaken with the swelling thereof. Selah. 4. The streams of her river shall make glad the city of God, the sanctuary of the tabernacles of the Most High. 5. God is in the midst of her; she shall not be moved: God will help her at the dawn of the morning.

PSALM 46

Psa 46:1-11. Upon Alamoth--most probably denotes the treble, or part sung by female voices, the word meaning "virgins"; and which was sung with some appropriately keyed instrument (compare 1Ch 15:19-21; see on Psa 6:1, title). The theme may be stated in Luther's well-known words, "A mighty fortress is our God." The great deliverance (2Ki 19:35; Is 37:36) may have occasioned its composition.

1. refuge--literally, "a place of trust" (Psa 2:12).

strength--(Psa 18:2).

present help--literally, "a help He has been found exceedingly."

trouble--as in Psa 18:7.

2-3. The most violent civil commotions are illustrated by the greatest physical commotions.

4. God's favor is denoted by a river (compare Psa 36:8; Zec 14:8; Re 22:1).

city of God, the holy place--His earthly residence, Jerusalem and the temple (compare Psa 2:6; 3:4; 20:2; 48:2, &c.). God's favor, like a river whose waters are conducted in channels, is distributed to all parts of His Church.

most High--denoting His supremacy (Psa 17:2).

5. right early--literally, "at the turn of morning," or change from night to day, a critical time (Psa 30:5; compare Is 37:36).

6. (Compare Psa 46:2).

earth melted--all powers dissolved by His mere word (Psa 75:3; Ho 2:22).

7. with us--on our side; His presence is terror to our enemies, safety to us.

refuge--high place (Psa 9:9; compare also Psa 24:6, 10).

8. what desolations--literally, "who hath put desolations," destroying our enemies.

9. The usual weapons of war (Psa 7:12), as well as those using them, are brought to an end.

10. Be still, &c.--literally, "Leave off to oppose Me and vex My people. I am over all for their safety." (Compare Is 2:11; Ep 1:22).

God is our refuge - It begins abruptly, but nobly; ye may trust in whom and in what ye please: but God (Elohim) is our refuge and strength.

A very present help - A help found to be very powerful and effectual in straits and difficulties. The words are very emphatic: עזרה בצרות נמצא מאד ezerah betsaroth nimtsa meod, "He is found an exceeding, or superlative help in difficulties." Such we have found him, and therefore celebrate his praise.

Therefore will not we fear - Let what commotions will take place in the earth, we will trust in the all-powerful arm of God. Probably the earthquake referred to, here means political commotions, such as those mentioned under the title; and by mountains, kings or secular states may be intended.

Though the waters thereof roar - Waters, in prophetic language, signify people; and, generally, people in a state of political commotion, here signified by the term roar. And by these strong agitations of the people, the mountains - the secular rulers, shake with the swelling thereof - tremble, for fear that these popular tumults should terminate in the subversion of the state. This very people had seen all Asia in a state of war. The Persians had overturned Asia Minor, and destroyed the Babylonian empire: they had seen Babylon itself sacked and entered by the Persians; and Cyrus, its conqueror, had behaved to them as a father and deliverer. While their oppressors were destroyed, themselves were preserved, and permitted to return to their own land.

There is a river, the streams whereof - The Chaldee understands the river, and its streams or divisions, as pointing out various peoples who should be converted to the faith and thus make glad the city of God, Jerusalem by their flowing together to the worship of the true God.

But the river may refer to the vast Medo-Persian army and its divisions: those branches which took Babylon; and, instead of ruining and destroying the poor Jews, preserved them alive, and gave them their liberty; and thus the city of God, and the tabernacle of the Most High, were gladdened.

God is in the midst of her - God will not abandon them that trust in him; he will maintain his own cause; and, if his Church should at any time be attacked, he will help her and that right early - with the utmost speed. As soon as the onset is made, God is there to resist. As by the day-break the shadows and darkness are dissipated; so by the bright rising of Jehovah, the darkness of adversity shall be scattered.

The heathen raged - There had been terrible wars on all hands, and mighty states were crushed, when the poor Jews were, by the especial favor of God, kept in peace and safety. Kingdoms were moved while they were preserved.

He uttered his voice - These words seem to refer to thunder, lightning, and earthquake. The expressions, however, may be figurative, and refer to the wars and desolations already mentioned. God gave the command; and one empire was cast down, and another was raised up.

The Lord of hosts is with us - We, feeble Jesvs, were but a handful of men; but the Lord of hosts - the God of armies, was on our side. Him none could attack with hope of success, and his legions could not be over-thrown.

The God of Jacob - The God who appeared to Jacob in his distress, and saved him out of all his troubles, appeared also for us his descendants, and has amply proved to us that he has not forgotten his covenant.

Come, behold the works of the Lord - See empires destroyed and regenerated; and in such a way as to show that a supernatural agency has been at work. By the hand of God alone could these great changes be effected.

He maketh wars to cease - By the death of Cambyses, and setting Darius, son of Hystaspes, upon the Persian throne, he has tranquillized the whole empire. That same God who for our unfaithfulness has delivered us into the hands of our enemies, and subjected us to a long and grievous captivity and affliction, has now turned our captivity, and raised us up the most powerful friends and protectors in the very place in which we have been enduring so great a fight of afflictions.

He breaketh the bow - He has rendered useless all the implements of war; and so profound and secure is the general tranquillity, that the bow may be safely broken, the spear snapped asunder, and the chariot burnt in the fire.

Be still, and know that I am God - הרפו harpu, Cease from your provocations of the Divine justice; cease from murmuring against the dispensations of his providence; cease from your labor for a season, that ye may deeply reflect on the severity and goodness of God - severity to those who are brought down and destroyed; goodness to you who are raised up and exalted: - cease from sin and rebellion against your God; let that disgrace you no more, that we may no more be brought into distress and desolation.

Know that I am God - Understand that I am the Fountain of power, wisdom, justice, goodness, and truth.

I will be exalted among the heathen - By the dispensation of punishments, the heathen shall know me to be the God of justice; by the publication of my Gospel among them, they shall know me to be the God of goodness.

I will be exalted in the earth - I will have my salvation proclaimed in every nation, among every people, and in every tongue.

The Lord of hosts is with us - Having heard these declarations of God, the people cry out with joy and exultation, The Lord of hosts, the God of armies, is with us; we will not fear what man can do unto us.

The God of Jacob is our refuge - He who saved our fathers will save us, and will never abandon his people in distress.

Selah - This is a firm, lasting, unshaken, well-tried truth.

Though - Though there should be nothing but confusion, and desolations round about us: which are often expressed by such metaphors.

A river - This may design the gracious presence, and blessing of the Lord, which is frequently described under the name of waters. Make glad - Shall not barely preserve it from danger, but give great occasion for rejoicing and thanksgiving. The city - Jerusalem, the place where God's holy tabernacle is settled.

Raged - Against God, and against his people. Uttered - He spake to them in his wrath. The earth - The inhabitants of the earth were consumed.

Desolations - Among those who were vexatious to God's people.

To cease - He hath settled as in a firm and well - grounded peace. The land - Of Israel: from one end of it to the other. The bow - The bows and spears, and chariots of their enemies.

1. GOd is our refuge and strength, a very present help in trouble.

(i. e.) He hath now manifested himself to be so, by the Course of his Providence.

Or, a sufficient, as this word is sometimes used, as Ios. 17. 16. Zech. 10▪ 10.

2. Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea .

Though there should be nothing but shakings and Confusions, and Desolations in all the Nations round about us: which are oft expressed by such Metaphors, as Ier. 51. 25. Hagg. 2. 21, 22. Revel. 6. 14.

Marginal references: Heb. the heart of the Sea[illegible: 1+ letters].

3. Though the waters thereof roar, and be troubled : though the mountains shake with the swelling thereof Selah.

Though the Sea be very Tempestuous, and it's Waters (by which a multitude of People is oft signified, as Revel. 17. 1. 1[illegible: 1+ letters].) Rage, to wit, against us, as appears from the following Verses.

Though its Raging Waves assault mighty Princes and Kingdoms, and make them shake▪ and be ready to fall down.

4. There is a river, the streams whereof shall make glad the city of God : the holy place of the tabernacles of the most High.

He either speaks of, or at least alludes to, the River of Kidron, 2 Sam. 15. 23. Ioh. 18. 1. and it's two streams or Rivolets following from it, Gi[illegible: 1+ letters]one and Siloah, 2 Chron. 32. 30. Isa. 8. 6. which being small and Contemptible, or still or gentle Waters are not unfitly opposed, to the vast and unruly Waters of the Sea. He insinuates the weak Condition of God's Church as to outward advantages, that they had not one Sea to oppose to another, but onely a[illegible: 1+ letters] small River; which though in it self despicable, yet was sufficient to Refresh and defend them in spight of all their Enemies. And as the Sea and [illegible: 1+ letters]aters thereof, v. 2, 3. are to be understood Metaphorically, as all agree, so also in all Probability, are this River and Streams: Which therefore may design the gracious Presence and Assistance, and Blessing of the Lord, (which is very frequently described under the Name of waters, as Isa. 11. 9. and 12. 3. Zech. 14. 8. &c.) or the Lord himself, who is expresly said to be unto the City of Zion for it's defence, a place of broad Rivers and Streams, Isa. 33. 20, 21. which probably alludes to this Text, or at least explains it.

(i. e.) Shall not barely defend it from utter Ruin▪ but preserve it from Danger, and give great, occasion for Rejoycing and Thanksgiving.

(i. e.) Zion or Ierusalem so called, also Psal. 48. 1. Isa. 60. 14.

(i. e.) Of the Tabernacle, the plural Number for the singular, as Psal. 43. 3. The place where God's holy Tabernacle is settled.

5. God is in the midst of her; she shall not be moved: God shall help her, and that right early .

Heb. as soon as the Morning appeareth, (i. e.) Speedily, after a short Night of affliction; Comp. Psal. 30. 5. and seasonably, when the Danger is greatest, and the Enemies prepare to make the Assault; which is commonly done in the Morning.

Marginal references: Heb. [illegible: 1 word] the Morning appeareth.

6. The heathen raged , the kingdoms were moved: he uttered his voyce, the earth melted .

To wit, against God, and against his People.

Either he thundred: Or, he spake to them in his Wrath, as is said, Psal. 2. 5.

The Inhabitants of the Earth, who were combined against Zion, were dispirited and consumed.

8. Come, behold the works of the LORD, what desolations he hath made in the earth .

(i. e.) Among those People of the Earth, who were Neighbouring and Vexatious to God's People, and therefore were cut off by David, and their Lands and Cities in great part wasted.

Marginal references: Psal. 66. 5.; Or, who hath made Desolations▪

9. He maketh wars to cease unto the end of the earth : he breaketh the bow, and cuteth the spear in sunder, he burneth the Chariot in the fire .

He hath ended our Wars, and settled us in a firm and well-grounded Peace.

Or. of this Land, to wit, of Israel: From one end of it to the other.

He speaks of the Bows and Spears, and Chariots of their Enemies; for he preserved those which belonged to his People.

Marginal references: Psal. 76. 3.

10. Be still , and know th[illegible: 1+ letters]t I am God : I will be exalted among the h[illegible: 1+ letters] I will be exalted in the earth.

He speaks Either, 1. To the Israelites, be still, (i. e.) Do you henceforth silently and quietly wait upon me without Fear or Dissidence. Or rather▪ 2. To the Heathen, who had Raged, v. 6. and therefore now he seasonably admonisheth them to be still, and to stir no more against God's people.

The onely True and Almighty God; and your God's are but dumb and impotent Idols.

(i. e.) I will make my self Glorious by my great and wonderful Works.

Psa 46:1-3 (Hebrew_Bible_46:2-4) The congregation begins with a general declaration of that which God is to them. This declaration is the result of their experience. Luther, after the lxx and Vulg., renders it, “in the great distresses which have come upon us.” As though נמצא could stand for הנּמצעות, and that this again could mean anything else but “at present existing,” to which מאד is not at all appropriate. God Himself is called נמצא מאד as being one who allows Himself to be found in times of distress (2Ch 15:4, and frequently) exceedingly; i.e., to those who then seek Him He reveals Himself and verifies His word beyond all measure. Because God is such a God to them, the congregation or church does not fear though a still greater distress than that which they have just withstood, should break in upon them: if the earth should change, i.e., effect, enter upon, undergo or suffer a change (an inwardly transitive Hiphil, Ges. §53, 2); and if the mountains should sink down into the heart (בּלב exactly as in Eze 27:27; Jon 2:4) of the sea (ocean), i.e., even if these should sink back again into the waters out of which they appeared on the third day of the creation, so that consequently the old chaos should return. The church supposes the most extreme case, viz., the falling in of the universe which has been creatively set in order. We are no more to regard the language as being allegorical here (as Hengstenberg interprets it, the mountains being = the kingdoms of the world), than we would the language of Horace: si fractus illabatur orbis (Carm. iii. 3, 7). Since ימּים is not a numerical but amplificative plural, the singular suffixes in Psa 46:4 may the more readily refer back to it. גּאוה, pride, self-exaltation, used of the sea as in Psa 89:10 גּאוּת, and in Job 38:11 גּאון are used. The futures in Psa 46:4 do not continue the infinitive construction: if the waters thereof roar, foam, etc.; but they are, as their position and repetition indicate, intended to have a concessive sense. And this favours the supposition of Hupfeld and Ewald that the refrain, Psa 46:8, 12, which ought to form the apodosis of this concessive clause (cf. Psa 139:8-10; Job 20:24; Isa 40:30.) has accidentally fallen out here. In the text as it lies before us Psa 46:4 attaches itself to לא־נירא: (we do not fear), let its waters (i.e., the waters of the ocean) rage and foam continually; and, inasmuch as the sea rises high, towering beyond its shores, let the mountains threaten to topple in. The music, which here becomes forte, strengthens the believing confidence of the congregation, despite this wild excitement of the elements.

Psa 46:4-7 (Hebrew_Bible_46:5-8) Just as, according to Gen 2:10, a stream issued from Eden, to water the whole garden, so a stream makes Jerusalem as it were into another paradise: a river - whose streams make glad the city of Elohim (Psa 87:3; Psa 48:9, cf. Psa 101:8); פּלגיו (used of the windings and branches of the main-stream) is a second permutative subject (Psa 44:3). What is intended is the river of grace, which is also likened to a river of paradise in Psa 36:9. When the city of God is threatened and encompassed by foes, still she shall not hunger and thirst, nor fear and despair; for the river of grace and of her ordinances and promises flows with its rippling waves through the holy place, where the dwelling-place or tabernacle of the Most High is pitched. קדשׁ, Sanctum (cf. el - Ḳuds as a name of Jerusalem), as in Psa 65:5, Isa 57:15; גּדל, Exo 15:16. משׁכּני, dwellings, like משׁכּנות, Psa 43:3; Psa 84:2; Psa 132:5, Psa 132:7, equivalent to “a glorious dwelling.” In Psa 46:6 in the place of the river we find Him from whom the river issues forth. Elohim helps her לפנותבּקר - there is only a night of trouble, the return of the morning is also the sunrise of speedy help. The preterites in Psa 46:7 are hypothetical: if peoples and kingdoms become enraged with enmity and totter, so that the church is in danger of being involved in this overthrow - all that God need to is to make a rumbling with His almighty voice of thunder (נתן בּקולו, as in Psa 68:34; Jer 12:8, cf. הרים בּמּטּה, to make a lifting with the rod, Exo 7:20), and forthwith the earth melts (muwg, as in Amo 9:5, Niph. Isa 14:31, and frequently), i.e., their titanic defiance becomes cowardice, the bonds of their confederation slacken, and the strength they have put forth is destroyed - it is manifest that Jahve Tsebaoth is with His people. This name of God is, so to speak, indigenous to the Korahitic Psalms, for it is the proper name of God belonging to the time of the kings (vid., on Psa 24:10; Psa 59:6), on the very verge of which it occurs first of all in the mouth of Hannah (1Sa 1:11), and the Korahitic Psalms have a royal impress upon them. In the God, at whose summons all created powers are obliged to marshal themselves like the hosts of war, Israel has a steep stronghold, משׂגּב, which cannot be scaled by any foe - the army of the confederate peoples and kingdoms, ere it has reached Jerusalem, is become a field of the dead.

Psa 46:8-11 (Hebrew_Bible_46:9-12) The mighty deeds of Jahve still lie visibly before them in their results, and those who are without the pale of the church are to see for themselves and be convinced. In a passage founded upon this, Psa 66:5, stands מפעלות אלהים; here, according to Targum and Masora (vid., Psalter, ii. 472), מפעלות יהוה.Nevertheless מפעלות אלהים is also found here as a various reading that goes back to the time of the Talmud. The oldest Hebrew Psalter of 1477 reads thus, vide Repertorium für Bibl. und Morgenländ. Liter. v. (1779), 148. Norzi decides in favour of it, and Biesenthal has also adopted it in his edition of the Psalter (1837), which in other respects is a reproduction of Heidenheim’s text.

Even an Elohimic Psalm gives to the God of Israel in opposition to all the world no other name than יהוה. שׁמּות does not here signify stupenda (Jer 8:21), but in accordance with the phrase שׂוּם לשׁמּה, Isa 13:9, and frequently: devastations, viz., among the enemies who have kept the field against the city of God. The participle משׁבּית is designedly used in carrying forward the description. The annihilation of the worldly power which the church has just now experienced for its rescue, is a prelude to the ceasing of all war, Mic 4:3 (Isa 2:4). Unto the ends of the earth will Jahve make an end of waging war; and since He has no pleasure in war in general, much less in war waged against His own people, all the implements of war He in part breaks to pieces and in part consigns to the flames (cf. Isa 54:16.). Cease, cries He (Psa 46:10) to the nations, from making war upon my people, and know that I am God, the invincible One, - invincible both in Myself and in My people, - who will be acknowledged in My exaltation by all the world. A similar inferential admonition closes Psa 2:1-12. With this admonition, which is both warning and threatening at the same time, the nations are dismissed; but the church yet once more boasts that Jahve Tsebaoth is its God and its stronghold. Exultation at the Lord’s Triumphant Ascension

Whilst between Ps 45 and Psa 46:1-11 scarcely any other bond of relationship but the similar use of the significant על־כּן can be discovered, Psa 47:1-9 has, in common with Psa 46:1-11, not only the thought of the kingly exaltation of Jahve over the peoples of the earth, but also its historical occasion, viz., Jehoshaphat’s victory over the allied neighbouring nations, - a victory without a conflict, and consequently all the more manifestly a victory of Jahve, who, after having fought for His people, ascended again amidst the music of their celebration of victory; an event that was outwardly represented in the conducting of the Ark back to the temple (2Ch 20:28). Psa 47:1-9 has grown out of this event. The strophe schema cannot be mistaken, viz., 8. 8. 4.

On account of the blowing of the trumpetIn connection with which, עלה then is intended to point to the fact that, when the sound of the trumpets of Israel begins, God rises from the throne of justice and takes His seat upon the throne of mercy: vid., Buxtorf, Lex. Talmud. col. 2505. mentioned in Psa 47:6, this Psalm is the proper new year’s Psalm in the synagogue (together with Ps 81, the Psalm of the second new year’s feast day); and on account of the mention of the ascension of Jahve, it is the Psalm for Ascension day in the church. Luther styles it, the “Christ ascended to Heaven of the sons of Korah.” Paulus Burgensis quarrels with Lyra because he does not interpret it directly of the Ascension; and Bakius says: Lyranus a Judaeis seductus, in cortice haeret. The whole truth here, as is often the case, is not to be found on either side. The Psalm takes its occasion from an event in the reign of Jehoshaphat. But was the church of the ages succeeding required to celebrate, and shall more especially the New Testament church still celebrate, that defeat of the allied neighbouring peoples? This defeat brought the people of God repose and respect for a season, but not true and lasting peace; and the ascent at that time of Jahve, who had fought here on earth on behalf of His people, was not as yet the ascent above the powers that are most hurtful to His people, and that stand most in the way of the progress of salvation, viz., those powers of darkness which form the secret background of everything that takes place upon earth that is in opposition to God. Hence this Psalm in the course of history has gained a prophetic meaning, far exceeding its first occasion, which has only been fully unravelled by the ascension of Christ.

God the Protection of His People.

1 God is our refuge and strength, a very present help in trouble. 2 Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; 3 Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah. 4 There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High. 5 God is in the midst of her; she shall not be moved: God shall help her, and that right early.

The psalmist here teaches us by his own example.

I. To triumph in God, and his relation to us and presence with us, especially when we have had some fresh experiences of his appearing in our behalf (v. 1): God is our refuge and strength; we have found him so, he has engaged to be so, and he ever will be so. Are we pursued? God is our refuge to whom we may flee, and in whom we may be safe and think ourselves so; secure upon good grounds, Prov. xviii. 10. Are we oppressed by troubles? Have we work to do and enemies to grapple with? God is our strength, to bear us up under our burdens, to fit us for all our services and sufferings; he will by his grace put strength into us, and on him we may stay ourselves. Are we in distress? He is a help, to do all that for us which we need, a present help, a help found (so the word is), one whom we have found to be so, a help on which we may write Probatum est—It is tried, as Christ is called a tried stone, Isa. xxviii. 16. Or, a help at hand, one that never is to seek for, but that is always near. Or, a help sufficient, a help accommodated to every case and exigence; whatever it is, he is a very present help; we cannot desire a better help, nor shall ever find the like in any creature.

II. To triumph over the greatest dangers: God is our strength and our help, a God all-sufficient to us; therefore will not we fear. Those that with a holy reverence fear God need not with any amazement to be afraid of the power of hell or earth. If God be for us, who can be against us; to do us any harm? It is our duty, it is our privilege, to be thus fearless; it is an evidence of a clear conscience, of an honest heart, and of a lively faith in God and his providence and promise: "We will not fear, though the earth be removed, though all our creature-confidences fail us and sink us; nay, though that which should support us threaten to swallow us up, as the earth did Korah," for whose sons this psalm was penned, and, some think, by them; yet while we keep close to God, and have him for us, we will not fear, for we have no cause to fear; ——Si fractus illabatur orbis, Impavidum ferient ruinæ. —Let Jove's dread arm With thunder rend the spheres, Beneath the crush of worlds undaunted he appears. —Hor. Observe here, 1. How threatening the danger is. We will suppose the earth to be removed, and thrown into the sea, even the mountains, the strongest and firmest parts of the earth, to lie buried in the unfathomed ocean; we will suppose the sea to roar and rage, and make a dreadful noise, and its foaming billows to insult the shore with so much violence as even to shake the mountains, v. 3. Though kingdoms and states be in confusion, embroiled in wars, tossed with tumults, and their governments incontinual revolution—though their powers combine against the church and people of God, aim at no less than their ruin, and go very near to gain their point—yet will not we fear, knowing that all these troubles will end well for the church. See Ps. xciii. 4. If the earth be removed, those have reason to fear who have laid up their treasures on earth, and set their hearts upon it; but not those who have laid up for themselves treasures in heaven, and who expect to be most happy when the earth and all the works that are therein shall be burnt up. Let those be troubled at the troubling of the waters who build their confidence on such a floating foundation, but not those who are led to the rock that is higher than they, and find firm footing upon that rock. 2. How well-grounded the defiance of this danger is, considering how well guarded the church is, and that interest which we are concerned for. It is not any private particular concern of our own that we are in pain about; no, it is the city of God, the holy place of the tabernacles of the Most High; it is the ark of God for which our hearts tremble. But, when we consider what God has provided for the comfort and safety of his church, we shall see reason to have our hearts fixed, and set above the fear of evil tidings. Here is, (1.) Joy to the church, even in the most melancholy and sorrowful times (v. 4): There is a river the streams whereof shall make it glad, even then when the waters of the sea roar and threaten it. It alludes to the waters of Siloam, which went softly by Jerusalem (Isa. viii. 6, 7): though of no great depth or breadth, yet the waters of it were made serviceable to the defence of Jerusalem in Hezekiah's time, Isa. xxii. 10, 11. But this must be understood spiritually; the covenant of grace is the river, the promises of which are the streams; or the Spirit of grace is the river (John vii. 38, 39), the comforts of which are the streams, that make glad the city of our God. God's word and ordinances are rivers and streams with which God makes his saints glad in cloudy and dark days. God himself is to his church a place of broad rivers and streams, Isa. xxxiii. 21. The streams that make glad the city of God are not rapid, but gentle, like those of Siloam. Note, The spiritual comforts which are conveyed to the saints by soft and silent whispers, and which come not with observation, are sufficient to counterbalance the most loud and noisy threatenings of an angry and malicious world. (2.) Establishment to the church. Though heaven and earth are shaken, yet God is in the midst of her, she shall not be moved, v. 5. God has assured his church of his special presence with her and concern for her; his honour is embarked in her, he has set up his tabernacle in her and has undertaken the protection of it, and therefore she shall not be moved, that is, [1.] Not destroyed, not removed, as the earth may be v. 2. The church shall survive the world, and be in bliss when that is in ruins. It is built upon a rock, and the gates of hell shall not prevail against it. [2.] Not disturbed, not much moved, with fears of the issue. If God be for us, if God be with us, we need not be moved at the most violent attempts made against us. (3.) Deliverance to the church, though her dangers be very great: God shall help her; and who then can hurt her? He shall help her under her troubles, that she shall not sink; nay, that the more she is afflicted the more she shall multiply. God shall help her out of her troubles, and that right early—when the morning appears; that is, very speedily, for he is a present help (v. 1), and very seasonably, when things are brought to the last extremity and when the relief will be most welcome. This may be applied by particular believers to themselves; if God be in our hearts, in the midst of us, by his word dwelling richly in us, we shall be established, we shall be helped; let us therefore trust and not be afraid; all is well, and will end well.

Confidence in God.

6 The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted. 7 The Lord of hosts is with us; the God of Jacob is our refuge. Selah. 8 Come, behold the works of the Lord , what desolations he hath made in the earth. 9 He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire. 10 Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth. 11 The Lord of hosts is with us; the God of Jacob is our refuge. Selah.

These verses give glory to God both as King of nations and as King of saints.

I. As King of nations, ruling the world by his power and providence, and overruling all the affairs of the children of men to his own glory; he does according to his will among the inhabitants of the earth, and none may say, What doest thou? 1. He checks the rage and breaks the power of the nations that oppose him and his interests in the world (v. 6): The heathen raged at David's coming to the throne, and at the setting up of the kingdom of the Son of David; compare Ps. ii. 1, 2. The kingdoms were moved with indignation, and rose in a tumultuous furious manner to oppose it; but God uttered his voice, spoke to them in his wrath, and they were moved in another sense, they were struck into confusion and consternation, put into disorder, and all their measures broken; the earth itself melted under them, so that they found no firm footing; their earthly hearts failed them for fear, and dissolved like snow before the sun. Such a melting of the spirits of the enemies is described, Judg. v. 4, 5; and see Luke xxi. 25, 26. 2. When he pleases to draw his sword, and give it commission, he can make great havoc among the nations and lay all waste (v. 8): Come, behold the works of the Lord; they are to be observed (Ps. lxvi. 5), and to be sought out, Ps. cxi. 2. All the operations of Providence must be considered as the works of the Lord, and his attributes and purposes must be taken notice of in them. Particularly take notice of the desolations he has made in the earth, among the enemies of his church, who thought to lay the land of Israel desolate. The destruction they designed to bring upon the church has been turned upon themselves. War is a tragedy which commonly destroys the stage it is acted on; David carried the war into the enemies' country; and O what desolations did it make there! Cities were burnt, countries laid waste, and armies of men cut off and laid in heaps upon heaps. Come and see the effects of desolating judgments, and stand in awe of God; say, How terrible art thou in thy works! Ps. lxvi. 3. Let all that oppose him see this with terror, and expect the same cup of trembling to be put into their hands; let all that fear him and trust in him see it with pleasure, and not be afraid of the most formidable powers armed against the church. Let them gird themselves, but they shall be broken to pieces. 3. When he pleases to sheathe his sword, he puts an end to the wars of the nations and crowns them with peace, v. 9. War and peace depend on his word and will, as much as storms and calms at sea do, Ps. cvii. 25, 29. He makes wars to cease unto the end of the earth, sometimes in pity to the nations, that they may have a breathing-time, when, by long wars with each other, they have run themselves out of breadth. Both sides perhaps are weary of the war, and willing to let it fall; expedients are found out for accommodation; martial princes are removed, and peace-makers set in their room; and then the bow is broken by consent, the spear cut asunder and turned into a pruning-hook, the sword beaten into a ploughshare, and the chariots of war are burned, there being no more occasion for them; or, rather, it may be meant of what he does, at other times, in favour of his own people. He makes those wars to cease that were waged against them and designed for their ruin. He breaks the enemies' bow that was drawn against them. No weapon formed against Zion shall prosper, Isa. liv. 17. The total destruction of Gog and Magog is prophetically described by the burning of their weapons of war (Ezek. xxxix. 9, 10), which intimates likewise the church's perfect security and assurance of lasting peace, which made it needless to lay up those weapons of war for their own service. The bringing of a long war to a good issue is a work of the Lord, which we ought to behold with wonder and thankfulness.

II. As King of saints, and as such we must own that great and marvellous are his works, Rev. xv. 3. He does and will do great things,

1. For his own glory (v. 10): Be still, and know that I am God. (1.) Let his enemies be still, and threaten no more, but know it, to their terror, that he is God, one infinitely above them, and that will certainly be too hard for them; let them rage no more, for it is all in vain: he that sits in heaven, laughs at them; and, in spite of all their impotent malice against his name and honour, he will be exalted among the heathen and not merely among his own people, he will be exalted in the earth and not merely in the church. Men will set up themselves, will have their own way and do their own will; but let them know that God will be exalted, he will have his way will do his own will, will glorify his own name, and wherein they deal proudly he will be above them, and make them know that he is so. (2.) Let his own people be still; let them be calm and sedate, and tremble no more, but know, to their comfort, that the Lord is God, he is God alone, and will be exalted above the heathen; let him alone to maintain his honour, to fulfil his own counsels and to support his own interest in the world. Though we be depressed, yet let us not be dejected, for we are sure that God will be exalted, and that may satisfy us; he will work for his great name, and then no matter what becomes of our little names. When we pray, Father, glorify thy name, we ought to exercise faith upon the answer given to that prayer when Christ himself prayed it, I have both glorified it and I will glorify it yet again. Amen, Lord, so be it.

2. For his people's safety and protection. He triumphs in the former: I will be exalted; they triumph in this, v. 7 and again v. 11. It is the burden of the song, "The Lord of hosts is with us; he is on our side, he takes our part, is present with us and president over us; the God of Jacob is our refuge, to whom we may flee, and in whom we may confide and be sure of safety." Let all believers triumph in this. (1.) They have the presence of a God of power, of all power: The Lord of hosts is with us. God is the Lord of hosts, for he has all the creatures which are called the hosts of heaven and earth at his beck and command, and he makes what use he pleases of them, as the instruments either of his justice or of his mercy. This sovereign Lord is with us, sides with us, acts with us, and has promised he will never leave us. Hosts may be against us, but we need not fear them if the Lord of hosts be with us. (2.) They are under the protection of a God in covenant, who not only is able to help them, but is engaged in honour and faithfulness to help them. He is the God of Jacob, not only Jacob the person, but Jacob the people; nay, and of all praying people, the spiritual seed of wrestling Jacob; and he is our refuge, by whom we are sheltered and in whom we are satisfied, who by his providence secures our welfare when without are fightings, and who by his grace quiets our minds, and establishes them, when within are fears. The Lord of hosts, the God of Jacob, has been, is, and will be with us—has been, is and will be our refuge: the original includes all; and well may Selah be added to it. Mark this, and take the comfort of it, and say, If God be for us, who can be against us?

PSAL. XLVI.

To the master of the musicke, to the sons of Korach, upon Alamoth a song.

GOd will be to us an hopefull shelter and a strength, a helpe in distresses we shall find very great. Therefore we will not feare though the earth change, and though the mountaines be moved into the heart of the seas. Though the waters thereof make a noise, be muddy, though the mountaines quake for the haughtinesse therof Selah. A river, the streames thereof shal make glad the citie of God, the holy, the dwelling places of the most high. God in the mids of it, it shall not be moved, God will helpe it at the looking forth of the morning.

The nations made a noise, the Kingdomes were moved, he gave his voice, the earth melted. Iehovah of hosts is with us, the God of Iakob a high refuge for us Selah. Come on, behold the workes of Iehovah, who putteth wondrous desolations in the earth. He maketh warres to cease unto the utmost end of of the earth, he breaketh the bow and cutteth the speare, the charriots he burneth in fire. Surcease and know that I am God: I will be exalted in the nations, I will be exalted in the earth. Iehovah of hosts is with us, the God of Iakob, a high refuge for us Selah.

Annotations. ON Alamoth] This seemeth to be some musicall instrument, or tune, 1 Chron. 15. 20. [illegible: 1 word] We may call it Uirginals, or Virgin tunes having high and shrill voyces or notes: for Alamoth signifieth also Virgins, Song 1. 2. The originall word Alam signifieth Hid: whereupon the Greeke translateth it here, kruphioon, hidden ones, or hid things. And the Chaldee after mention of the sonnes of Korah, addeth, by their hand was it spoken in prophesie, at what time their father was hidden from them, but they were delivered and said this song. If it be not referred to the musicke, it seemeth rather to intend the hid counsels of God appertaining to his Church in Christ. Vers. 2. we shall find] to wit, an helpe: or in distresses that we shall find; as in Ps. 116. 3. distresse and sorrow I did find; that is, did feele, or fall into. And thus the Greeke saith here, in tribulations that have found us vehemently. Or we may translate it, hee is found, that is, God is present, at hand; as in Gen. 19. 15. thy daughters which are found, that is, which are present. very great] or very mightie, vehement. Vers. 3. though the earth] or, when the earth change, to wit, her place. By the changing of the earth, and removing of the mounts, are often meant the alteration of states and polities, Hag. 2. 22, 23. Revel. 6. 14. Ier. 51. 25. hart of the seas] that is, the middest, or deepest bottomes of them; as the Chaldee expoundeth it, the gulfe of the great sea. The like phrase is in Exod. 15. 8. Io[illegible: 1 letter]. 2. 3. Prov. 23. 34. Vers. 4. be muddy] or cast up mud, that is, rage, or be troubled, as the Greeke translateth it, Waters, are peoples, Rev. 17. 15. Ier. 47. 2. and their restlesse stirre is likened to the seas that cast up mire and dirt, and foame out their own shame, Isa. 57. 20. Iude verse 13. for the haughtinesse] the proud swelling rage and surges. Vers. 5. A river, the streames thereof] or, There is a flood, whose riverets (or streames.) In the earthly Ierusalem this may be meant of the river Kidron, 2 Sam. 15. 23. Iob 18. 1. and the streames or lesser rivers of Gibon and Shiloah, 2 Chron. 32. 4, 30. Isa. 8. 6. In the heavenly Ierusalem, there is a pure river of the water of life, proceeding out of the throne of God and of the Lambe, Rev. 22. 1. Ezek. 47. 1. &c. See also Ioel 3. 18. Gen. 2. 10. Psal. 65. 10. But as waters sometimes signifieth peoples, so here the Chaldee paraphraseth, peoples as flouds, & the streams of them shal come & make glad the citie of God, and shall pray in the house of the Sanctuary of the Lord, in the tabernacles of the most high. the citie of God] that is, Ierusalem; called also the citie of the great King, Psal. 48. 3. the citie of Iehovah, Isa. 60. 14. the holy citie, Esay 52. 1. Matth. 4. 5 the holy] meaning the holy place Sion, or the Sanctuary there. dwelling places] or habitacles; see Psal. 43. 3. Esay 4. 5. Vers. 6. at the looking forth of the morning] that is, as the Greeke explaineth it, very early, when the morning peereth, or sheweth the face. The like phrase is in Exod. 14. 27. Iudg. 19. 26. and so of the looking forth of the evening, Gen. 24. 63. Deut. 23. 11. Vers. 7. gave his voice] that is, spake aloud, or thundred; See Psal. 18. 14. or, gave with his voice: but the word with or in, seemeth to be superfluous in the Hebrew, as else-where, Ier. 12. 8. Psal. 68. 34. So to seeke in Iehovah, 2 Chron. 34. 26. is to seeke Iehovah, 2. King. 22. 18. The Chaldee referreth it to Gods voice on mount Sinai; whe[illegible: 1 letter] the gave the Law to his people, the nations were troubled, the kingdomes trembled. melted] that is, was dismaied with feare. So Psal. 75. 4. and 107. 26. Exod. 15. 15. Amos 9. 5, 13. Ios. 2. 9. Vers. 10. chariots] or round shields, as both the Greeke and Chaldee Paraphrast here taketh it: but else-where it is not to found, but for wagons very often. Vers. 11. Surcease] or, Leave off: see Psal. 37. 8. The Chaldee expounds it of Surceasing from wars.

PSAL. XLVI.

VPon Alamoth] i.e. Upon the Virginals. Virgins with their ſhril treble tune 1 Chr[illegible: 2 letters]. 15.20. uſed (belike) to ſing this triumphant Pſalm, and to play it on the Inſtrument; and their hearts were ſomewhat ſuitable to it. The pen-man ſome think to have been David, upon occaſion of thoſe notable victories, 2 Sam. 8. Others, Solomon; for the Virgins to ſing and play at his wedding, Pſal. 45.8, 9. with Cant. 1.2. Others, Iſaiah; either upon the overthrow of thoſe two Kings, Rezin and Pekah, 2 King. 16.5. Iſa. 7. & 8. confer Judg. 5.11. or elſe after the ſlaughter of Sennacheribs armie by an Angel; then the Virgin Daughter of Zion, (much more than before) deſpiſed him, and laughed him to ſcorn: the Daughter of Jeruſalem ſhook her head at him, Iſa. 37.22. and ſang as followeth.

Verſ. 1.Tremel. God is our reſuge and ſtrength] Dem nobis eſt receptus, & robur. All Creatures, when in diſtreſſe, run to their reſuges, Prov. 30.26. Pſal. 104.18. Prov. 18.11. Dan. 4.10, 11. Judg. 9.50, 51. So do the Saints to God Almighty, for the ſafe-guarding of their perſons, as here, and Iſa. 25.4. Luther, when in greateſt diſtreſſe, was wont to call for this Pſalm; ſaying, Let us ſing the forty ſixth Pſalm in conſort; and then let the Devill do his worſt.

A very preſent help in trouble] Or,Joh. Manlii loc. com. We have abundantly found him an help in tribulation. God, as he is not farre off his people at ſuch a time, ſo he needeth not much intreaty; but when we are neareſt danger, he is neareſt to deliver, as in the Gun-pouder-plot prevented eight or nine houres before it ſhould have been acted; Maſſes were ſung in Rome, for the proſpering of it; but no prayers particularly made in England, for the preventing, nor could be. Here God was, if ever, auxilium praeſentiſſimum.

Verſ. 2. Therefore will we not fear, though the earth, &c.] No not in the greateſt concuſſions of States, and revolutions in nature. Earthquakes are very dreadfull, and lay whole Cities on heaps ſometimes (as Antioch often, which was therehence called [non-Latin text not transcribed]) but though not ſome part only, but the whole earth ſhould be turned topſy-turvy,1 ege Plindib. 2, cap. 83. & 88. as a man wipeth a diſh, wiping it, and turning it upſide down, 2 King. 21.13. yea though heaven and earth ſhould be mingled, Heb. 13.26. in this alſo the Beleever would be confident, becauſe God is with him (Pſal. 23.4. & 27.1.) whoſe praiſe and promiſe is, to ſee to his Servants ſafety in the greateſt dangers, and to ſet them out of the gunſhot.

And though the Mountaines be carried into the midſt of the Sea] Though all the World ſhould be reduced again into that firſt Chaos of confuſion.

Si fract us illab at ur orbis,Horat. Od. 3. Lib. 3. Impavidum forlent ruina.

Verſ. 3.U: omnes procellae horriblli cum boatu circumſonent. Ethic. 3.7. Though the waters thereof roar and bee troubled] Heb. Be mudded; yet we will not fear, viz. with a baſe diſtruſtfull fear. Tanti eſt experientiam ſenſuni que auxilii divini habere. The tempeſtuous riſing and roaring of the Sea is ſo terrible, that Ariſtotle ſaith, whoſoever feareth it not, is either mad, or ſenſeleſſe. Fear not, ſaith the Angell to St. Paul himſelf in that dreadfull ſtorm, Act. 27.24. which implyeth, that he was afraid with a naturall fear; and he might be ſo without ſin. An a wefull fear of God is conſiſtent with faith; neither is any Beleever guilty of a Stoical apathie. The very Devills beleeve and tremble, Jam. 2.19. The A poſtles word there implieth, that they roar as the Sea roareth, and ſhrieke horribly.

Though the Mountains ſhake, &c.] As ſometimes Promontories fall with the force,Id quod Propheta miris verborum figuris additis illuſtrate Beza. and impetuous beating of the Sea upon them. Admit all this, and more (whether in a ſenſe literall, or allegoricall; ſet forth it is in a ſtrain high and hyperbolicall) yet wee will bear up, and bee bold to beleeve, that all ſhall go well with us.

Verſ. 4. there is a River, &c.] Interea civitas Dei, amidſtall theſe garboiles and hurly-burlies abroad, the Church ſhall be helped with a little help, as Dan. 11.34. that through weaker means, ſhe may ſee Gods greater ſtrength. That contemptible brook Cedron (whereof read Job. 18.1. compaſſing ſome part only of the City Jeruſalem; or paſſing thorough the middle of it, as ſome write) together with the rivorets Siloe and others that run into it, ſhall be able, through God, to ſave her from the power and greatneſſe of her enemies. Confer Iſa. 8.6. and this place ſhall be the better underſtood.

The holy place of the Tabernacles] This was the beauty and bulwark of Jeruſalem, viz. the Temple, the continued ſincere ſervice of God; this was the Tower of the ſlock, and the ſtrong hold of the Daughter of Gods people, Mic. 4.8. See Pſa. 26.1, 2. And theſe Rivers of the Sanctuary, theſe waters of life, drawn with joy out of the wells of Salvation; the precious Promiſes, made glad the City of God, the Conſciences of Beleevers; and cauſed them to triumph over all troubles.

Verſ. 5. God is in the midſt of her] Hence the Church is called Jehovali Shannonah, the Lord is there, Ezek. 48.35. there he hath ſet him up a Mercy-ſeat, a Throne of Grace, and paved his people a new and living way thereunto with the Bloud of his Son, ſo that they may come boldly, obtain mercy, and finde grace to help in time of need, Heb. 4.14.

She ſhall not be moved] Or, not greatly moved, Pſal. 62.2. in thoſe great commotions abroad the world, verſ. 2, 3. This buſh may burn, but ſhall not be conſumed; and that by the bleſſing of him that dwelt in the buſh, Deut 33.Exo. 14.23 Begneth have-ſhugnah. Kimchi. [non-Latin text not transcribed] built ſhee is upon a rock, Mat. 16.16, and ſo is every particular Beleever, Mat. 7.25. And if at any time they be in diſtreſs,

God ſhall help her, and that right early] Heb. When the morning appeareth; that is, in the nick of time, when help ſhall be moſt ſeaſonable, and beſt welcome. Mourning laſteth but till morning, Pſal. 30.5. the Church is invincible.

Verſ. 6. The Heathen raged] Among themſelves, and againſt the Church (Chriſt myſtical, as Pſal. 2.1, 2.) with great force and fury: Quia ab aſcenfore ſuo Damon[illegible: 1 letter] perur gentur, as Bernard giveth the reaſon, becauſe the Devil rideth them, and ſpurreth them on.

The King doms were moved] to remove and root out the Church, but that will not be; becauſe in the thing wherein they deal proudly, God is above them. See thoſe three ſweet ſimilitudes, Zech. 12.2, 3, 6.

He uttered his voyce] Thunder-ſtruck the enemies, and ſaved his people by a Miracle of his mercy, Pſal. 18.6, 7.

The earth melted] Centra naturam ſuam, quia eſt arida, ſaith Aben-Ezra; againſt the nature thereof, for it is dry. By the earth ſome underſtand the enemies, who had almoſt filled the whole Land with their multitudes.

Verſ. 7. The Lord of Hoſts is with us] Even the Lord who commandeth far other Hoſts and Armies than the enemy hath any; and this they ſhall ſee by our Spiritual ſecurity.

The God of Jacob is our refuge] Heb. Our high tower, ſuch as our enemies cannot come at. When he calleth him the God of Jacob, hee hath reſpect to the Promiſes, ſaith Vatablus; Gods Power and Goodneſs are the Churches Jachin and Boaz.

Ver. 8. Come, behold the Works of the Lord] Venite, videte. God looks that his Works ſhould bee well obſerved, and eſpecially when he hath wrought any great deliverance for his people. Of all things, hee cannot abide to bee forgotten.

What deſolations he hath made in the earth] How he hath dunged his Vineyard with the dead Carcaſſes of thoſe wild Boars out of the Forreſt, that had infeſted it. Thoſe four mighty Monarchies had their times and their turns, their riſe and their ruine; but the Church remains for ever.

Verſ. 9. He maketh Warres to ceaſe] As the Lord putteth the Sword in Commiſſion, bathing it in Heaven; ſo he can quiet it, and command it up at his pleaſure. He did ſo when Siſera was ſlain, and when Sexnacherib. The Church hath her Halcyous.

He breaketh the bow, &c.] No weapon formed againſt thee ſhall proſper, Iſa. 54.17. The Spaniſh Armada was ſet forth with infinite labour and expence; but ſoon diſperſed and defeated.

He burneth the Chariots] Inquibus inſtrumenta bellica vel victualia pro militibus circumgeſtant, ſaith Aben-Ezra, i. e. their carriages for ammunition, and proviſions.

Verſ. 10. Be ſtill, and know, &c.] q. d. As you muſt come and ſee, verſ. 8. ſo come and hear what the Lord ſaith to thoſe enemies of yours, Ceſſate, & ſcitete, Be ſtill, St, and know, Ex veſtris ſaltem malis diſcite, learn by what yee have felr, that there is no contending with omnipotency. I will be exalted, asking you no leave, &c.

Verſ. 11. The Lord of Hoſts, &c.] See verſ. 7.

God is our refuge and strength. Not our armies, or our fortresses. Israel's boast is in Jehovah, the only living and true God. Others vaunt their impregnable castles, placed on inaccessible rocks, and secured with gates of iron, but God is a far better refuge from distress than all these: and when the time comes to carry the war into the enemy's territories, the Lord stands his people in better stead than all the valour of legions or the boasted strength of chariot and horse. Soldiers of the cross, remember this, and count yourselves safe, and make yourselves strong in God. Forget not the personal possessive word our; make sure each one of your portion in God, that you may say, "He is my refuge and strength." Neither forget the fact that God is our refuge just now, in the immediate present, as truly as when David penned the word. God alone is our all in all. All other refuges are refuges of lies, all other strength is weakness, for power belongeth unto God: but as God is all sufficient, our defence and might are equal to all emergencies. A very present help in trouble, or in distress he has so been found, he has been tried and proved by his people. He never withdraws himself from his afflicted. He is their help, truly, effectually, constantly; he is present or near them, close at their side and ready for their succour, and this is emphasized by the word very in our version, he is more present than friend or relative can be, yea, more nearly present than even the trouble itself. To all this comfortable truth is added the consideration that his assistance comes at the needed time. He is not as the swallows that leave us in the winter; he is a friend in need and a friend indeed. When it is very dark with us, let brave spirits say, "Come, let us sing the forty-sixth Psalm."

"A fortress firm, and steadfast rock,

Is God in time of danger;

A shield and sword in every shock,

From foe well known or stranger."

Therefore. How fond the psalmist is of therefores! his poetry is no poetic rapture without reason, it is as logical as a mathematical demonstration. The next words are a necessary inference from these. Will not we fear. With God on our side, how irrational would fear be! Where he is all power is, and all love, why therefore should we quail? Though the earth be removed, though the basis of all visible things should be so convulsed as to be entirely changed. And though the mountains be carried into the middle of the sea; though the firmest of created objects should fall to headlong ruin, and be submerged in utter destruction. The two phrases set forth the most terrible commotions within the range of imagination, and include the overthrow of dynasties, the destruction of nations, the ruin of families, the persecutions of the church, the reign of heresy, and whatever else may at any time try the faith of believers. Let the worst come to the worst, the child of God should never give way to mistrust; since God remaineth faithful there can be no danger to his cause or people. When the elements shall melt with fervent heat, and the heavens and the earth shall pass away in the last general conflagration, we shall serenely behold "the wreck of matter, and the crash of worlds, "for even then our refuge shall preserve us from all evil, our strength shall prepare us for all good.

Though the waters thereof roar and be troubled. When all things are excited to fury, and reveal their utmost power to disturb, faith smiles serenely. She is not afraid of noise, nor even of real force, she knows that the Lord stilleth the raging of the sea, and holdeth the waves in the hollow of his hand. Though the mountains shake with the swelling thereof. Alps and Andes may tremble, but faith rests on a firmer basis, and is not to be moved by swelling seas. Evil may ferment, wrath may boil, and pride may foam, but the brave heart of holy confidence trembles not. Great men who are like mountains may quake for fear in times of great calamity, but the man whose trust is in God needs never to be dismayed. Selah. In the midst of such a hurly burly the music may well come to a pause, both to give the singers breath, and ourselves time for meditation. We are in no hurry, but can sit us down and wait while earth dissolves, and mountains rock, and oceans roar. Ours is not the headlong rashness which passes for courage, we can calmly confront the danger, and meditate upon terror, dwelling on its separate items and united forces. The pause is not an exclamation of dismay, but merely a rest in music; we do not suspend our song in alarm, but tune our harps again with deliberation amidst the tumult of the storm. It were well if all of us could say, Selah, under tempestuous trials, but alas! too often we speak in our haste, lay our trembling hands bewildered among the strings, strike the lyre with a rude crash, and mar the melody of our life song.

There is a river. Divine grace like a smoothly flowing, fertilising, full, and never failing river, yields refreshment and consolation to believers. This is the river of the water of life, of which the church above as well as the church below partakes evermore. It is no boisterous ocean, but a placid stream, it is not stayed in its course by earthquakes or crumbling mountains, it follows its serene course without disturbance. Happy are they who know from their own experience that there is such a river of God. The streams whereof in their various influences, for they are many, shall make glad the city of God, by assuring the citizens that Zion's Lord will unfailingly supply all their needs. The streams are not transient like Cherith, nor muddy like the Nile, nor furious like Kishon, nor treacherous like Job's deceitful brooks, neither are their waters "naught" like those of Jericho, they are clear, cool, fresh, abundant, and gladdening. The great fear of an Eastern city in time of war was lest the water supply should be cut off during a siege; if that were secured the city could hold out against attacks for an indefinite period. In this verse, Jerusalem, which represents the church of God, is described as well supplied with water, to set forth the fact that in seasons of trial all sufficient grace will be given to enable us to endure unto the end. The church is like a well ordered city, surrounded with mighty walls of truth and justice, garrisoned by omnipotence, fairly built and adorned by infinite wisdom: its burgesses the saints enjoy high privileges; they trade with far off lands, they live in the smile of the King; and as a great river is the very making and mainstay of a town, so is the broad river of everlasting love, and grace their joy and bliss. The church is peculiarly the City of God, of his designing, building, election, purchasing and indwelling. It is dedicated to his praise, and glorified by his presence. The holy place of the tabernacle of the Most High. This was the peculiar glory of Jerusalem, that the Lord within her walls had a place where he peculiarly revealed himself, and this is the choice privilege of the saints, concerning which we may cry with wonder, "Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?" To be a temple for the Holy Ghost is the delightful portion of each saint, to be the living temple for the Lord our God is also the high honour of the church in her corporate capacity. Our God is here called by a worthy title, indicating his power, majesty, sublimity, and excellency; and it is worthy of note that under this character he dwells in the church. We have not a great God in nature, and a little God in grace; no, the church contains as clear and convincing a revelation of God as the works of nature, and even more amazing in the excellent glory which shines between the cherubim overshadowing that mercy seat which is the centre and gathering place of the people of the living God. To have the Most High dwelling within her members, is to make the church on earth like the church in heaven.

God is in the midst of her. His help is therefore sure and near. Is she besieged, then he is himself besieged within her, and we may be certain that he will break forth upon his adversaries. How near is the Lord to the distresses of his saints, since he sojourns in their midst! Let us take heed that we do not grieve him; let us have such respect to him as Moses had when he felt the sand of Horeb's desert to be holy, and put off his shoes from off his feet when the Lord spake from the burning bush. She shall not be moved. How can she be moved unless her enemies move her Lord also? His presence renders all hope of capturing and demolishing the city utterly ridiculous. The Lord is in the vessel, and she cannot, therefore, be wrecked. God shall help her. Within her he will furnish rich supplies, and outside her walls he will lay her foes in heaps like the armies of Sennacherib, when the angel went forth and smote them. And that right early. As soon as the first ray of light proclaims the coming day, at the turning of the morning God's right arm shall be outstretched for his people. The Lord is up betimes. We are slow to meet him, but he is never tardy in helping us. Impatience complains of divine delays, but in very deed the Lord is not slack concerning his promise. Man's haste is often folly, but God's apparent delays are ever wise; and when rightly viewed, are no delays at all. Today the bands of evil may environ the church of God, and threaten her with destruction; but ere long they shall pass away like the foam on the waters, and the noise of their tumult shall be silent in the grave. The darkest hour of the night is just before the turning of the morning; and then, even then, shall the Lord appear as the great ally of his church.

The heathen raged. The nations were in a furious uproar, they gathered against the city of the Lord like wolves ravenous for their prey; they foamed, and roared, and swelled like a tempestuous sea. The kingdoms were moved. A general confusion seized upon society; the fierce invaders convulsed their own dominions by draining the population to urge on the war, and they desolated other territories by their devastating march to Jerusalem. Crowns fell from royal heads, ancient thrones rocked like trees driven of the tempest, powerful empires fell like pines uprooted by the blast: everything was in disorder, and dismay seized on all who knew not the Lord. He uttered his voice, the earth melted. With no other instrumentality than a word the Lord ruled the storm. He gave forth a voice and stout hearts were dissolved, proud armies were annihilated, conquering powers were enfeebled. At first the confusion appeared to be worse confounded, when the element of divine power came into view; the very earth seemed turned to wax, the most solid and substantial of human things melted like the fat of rams upon the altar; but anon peace followed, the rage of man subsided, hearts capable of repentance relented, and the implacable were silenced. How mighty is a word from God! How mighty the Incarnate Word. O that such a word would come from the excellent glory even now to melt all hearts in love to Jesus, and to end for ever all the persecutions, wars, and rebellions of men!

The Lord of hosts is with us. This is the reason for all Zion's security, and for the overthrow of her foes. The Lord rules the angels, the stars, the elements, and all the hosts of heaven; and the heaven of heavens are under his sway. The armies of men though they know it not are made to subserve his will. This Generalissimo of the forces of the land, and the Lord High Admiral of the seas, is on our side —our august ally; woe unto those who fight against him, for they shall fly like smoke before the wind when he gives the word to scatter them. The God of Jacob is our refuge, Immanuel is Jehovah of Hosts, and Jacob's God is our high place of defence. When this glad verse is sung to music worthy of such a jubilate, well may the singers pause and the players wait awhile to tune their instruments again; here, therefore, fitly stands that solemn, stately, peaceful note of rest, SELAH.

Come, behold the works of the Lord. The joyful citizens of Jerusalem are invited to go forth and view the remains of their enemies, that they may mark the prowess of Jehovah and the spoil which his right hand hath won for his people. It were well if we also carefully noted the providential dealings of our covenant God, and were quick to perceive his hand in the battles of his church. Whenever we read history is should be with this verse sounding in our ears. We should read the newspaper in the same spirit, to see how the Head of the Church rules the nations for his people's good, as Joseph governed Egypt for the sake of Israel. What desolations he hath made in the earth. The destroyers he destroys, the desolators he desolates. How forcible is the verse at this date! The ruined cities of Assyria, Babylon, Petra, Bashan, Canaan, are our instructors, and in tables of stone record the doings of the Lord. In every place where his cause and crown have been disregarded ruin has surely followed: sin has been a blight on nations, and left their palaces to lie in heaps. In the days of the writer of this Psalm, there had probably occurred some memorable interpositions of God against his Israel's foes; and as he saw their overthrow, he called on his fellow citizens to come forth and attentively consider the terrible things in righteousness which had been wrought on their behalf. Dismantled castles and ruined abbeys in our own land stand as memorials of the Lord's victories over oppression and superstition. May there soon be more of such desolations.

"Ye gloomy piles, ye tombs of living men,

Ye sepulchres of womanhood, or worse;

Ye refuges of lies, soon may ye fall,

And amid your ruins may the owl, and bat,

And dragon find congenial resting place."

He maketh wars to cease unto the end of the earth. His voice quiets the tumult of war, and calls for the silence of peace. However remote and barbarous the tribe, he awes the people into rest. He crushes the great powers till they cannot provoke strife again; he gives his people profound repose. He breaketh the bow, the sender of swift winged death he renders useless. And cutteth the spear in sunder —the lance of the mighty man he shivers. He burneth the chariot in the fire —the proud war chariot with its death dealing scythes he commits to the flames. All sorts of weapons he piles heaps on heaps, and utterly destroys them. So was it in Judea in the days of yore, so shall it be in all lands in eras yet to come. Blessed deed of the Prince of Peace! when shall it be literally performed? Already the spiritual foes of his people are despoiled of their power to destroy; but when shall the universal victory of peace be celebrated, and instruments of wholesale murder be consigned to ignominious destruction? How glorious will the ultimate victory of Jesus be in the day of his appearing, when every enemy shall lick the dust!

Be still, and know that I am God. Hold off your hands, ye enemies! Sit down and wait in patience, ye believers! Acknowledge that Jehovah is God, ye who feel the terrors of his wrath! Adore him, and him only, ye who partake in the protection of his grace. Since none can worthily proclaim his nature, let "expressive silence muse his praise." The boasts of the ungodly and the timorous forebodings of the saints should certainly be hushed by a sight of what the Lord has done in past ages. I will be exalted among the heathen. They forget God, they worship idols, but Jehovah will yet be honoured by them. Reader, the prospects of missions are bright, bright as the promises of God. Let no man's heart fail him; the solemn declarations of this verse must be fulfilled. I will be exalted in the earth, among all people, whatever may have been their wickedness or their degradation. Either by terror or love God will subdue all hearts to himself. The whole round earth shall yet reflect the light of his majesty. All the more because of the sin, and obstinacy, and pride of man shall God be glorified when grace reigns unto eternal life in all corners of the world.

The Lord of hosts is with us; the God of Jacob is our refuge. It was meet to sing this twice over. It is a truth of which no believer wearies, it is a fact too often forgotten, it is a precious privilege which cannot be too often considered. Reader, is the Lord on thy side? Is Emmanuel, God with us, thy Redeemer? Is there a covenant between thee and God as between God and Jacob? If so, thrice happy art thou. Show thy joy in holy song, and in times of trouble play the man by still making music for thy God. SELAH. Here as before, lift up the heart. Rest in contemplation after praise. Still keep the soul in tune. It is easier to sing a hymn of praise than to continue in the spirit of praise, but let it be our aim to maintain the uprising devotion of our grateful hearts, and so end our song as if we intended it to be continued.

SELAH bids the music rest.

Pause in silence soft and blest;

SELAH bids uplift the strain,

Harps and voices tune again;

SELAH ends the vocal praise,

Still your hearts to God upraise.

TITLE. The LXX referring to the notion of the theme (Mlu), occultavit, render it uper twn krufiwn, for the hidden; and the Latin, pro arcanis; and the rest of the ancient interpreters take the same course; the Chaldee referring it to Coreh, and those that were hidden, i.e., swallowed up, by the earth with him, whilst these sons of Coreh escaped; as if the mention of the sons of Coreh in the title, by whom this song was to be sung, referred the whole Psalm to that story. Accordingly, verse 2, when the Hebrew reads, "Though the earth be removed, "the paraphrase is, "When our fathers were changed from the earth." Henry Hammond.

Title. The title is peculiar, "Upon Alamoth, "suggesting "a choir of virgins, "as if this virgin choir were selected to sing a Psalm that tells of perils and fears and alarms abounding, in order to show that even the feeble virgins may in that day sing without dread, because of "The Mighty One" on their side. Andrew A. Bonar.

Title. —"Upon Alamoth." (To be sung) en soprano. Armand de Mestral, quoted by Perowne.

Whole Psalm. We sing this Psalm to the praise of God, because God is with us, and powerfully and miraculously preserves and defends his church and his word, against all fanatical spirits, against the gates of hell, against the implacable hatred of the devil, and against all the assaults of the world, the flesh and sin. Martin Luther.

Whole Psalm. Luther and his companions, with all their bold readiness for danger and death in the cause of truth, had times when their feelings were akin to those of a divine singer, who said, "Why art thou cast down, O my soul?" But in such hours the unflinching Reformer would cheerily say to his friend Melancthon, "Come, Philip, let us sing the forty-sixth Psalm; and they could sing it in Luther's own characteristic version": —

A sure stronghold our God is He,

A timely shield and weapon;

Our help he will be, and set us free

From every ill can happen.

And were the world with devils filled,

All eager to devour us,

Our souls to fear shall little yield,

They cannot overpower us. —S. W. Christophers, in "Hymn Writers and their Hymns," 1866

God is our refuge and strength, etc. It begins abruptly, but nobly; ye may trust in whom and in what ye please; but GOD (ELOHIM) is our refuge and strength. A very present help. A help found to be very powerful and effectual in straits and difficulties. The words are very emphatic: (dam aumn twrub hrze), ezrah betsaroth nimtsa meod, "He is found an exceeding, or superlative, help in difficulties." Such we have found him, and therefore celebrate his praise. Adam Clarke.

Though the earth be removed. John Wesley preached in Hyde park, on the occasion of the earthquake felt in London, March 8, 1750, and repeated these words. Charles Wesley composed Hymn 67, Wesley's Collection, the following lines of which illustrate this verse:

How happy then are we,

Who build, O Lord, on thee!

What can our foundation shock?

Though the shattered earth remove,

Stands our city on a rock,

On the rock of heavenly love.

Verses 2-3. The earth thrown into a state of wild confusion, the mountains hurled into the mighty deep, the sea tossed into a tempest, and the everlasting hills drifting on its foaming billows, are the vivid images by which the divine judgments on wicked and persecuting nations are described in the language of the prophets. John Morison.

Verses 2-3, 5. Palestine was frequently subject to earthquakes, as might have been expected from its physical character and situation; and it is a remarkable circumstance, that although all other parts of the land seem to have been occasionally the scene of those terrible convulsions, the capital was almost wholly free from them. Mount Moriah, or the hill of vision, was so called from its towering height, which made it a conspicuous object in the distance. It stands in the centre of a group of hills, which surround it in the form of an amphitheatre, and it was chiefly to this position, under the special blessing of God, that it stood firm and immoveable amid the frequent earthquakes that agitated and ravaged the Holy Land. Paxton's Illustrations of Scripture.

There is a river, the streams whereof shall make glad the city of God. What is the river that makes glad the city of God? I answer, God himself is the river, as in the following verse, "God is in the midst of her." 1. God the Father is the river: "For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water." Jer 2:13. 2. God the Son is the river, the fountain of salvation: "In that day there shall be a fountain opened to the house of David, and the inhabitants of Jerusalem for sin and for uncleanness." Zec 13:1. 3. God the Spirit is the river: "He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water." "Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be a well of water springing up into everlasting life." Joh 7:38 4:14. What are the streams of this river? Answer —the perfections of God, the fulness of Christ, the operations of the Spirit, and these running in the channel of the covenant of promise. Ralph Erskine.

There is a river, etc. This is that flood which Ezekiel beheld in vision, the waters that came down from the right side of the house, and rising first to the ankles —then as the prophet passed onward, to the knees —then to the loins —became afterwards a river that he could not pass over; for the waters were risen, waters to swim in, a river that could not be passed over. Shall we see in this, with the angelic doctor, the river of grace which burst forth from Mount Calvary? streams branching off hither and thither, the pelagim of the Hebrew —"to satisfy the desolate and waste ground, and to cause the bud of the tender herb to spring forth." Job 38:1-41. O "fountain of gardens, ""well of living waters, " "streams from Lebanon, "how do you, the "nether springs" of this world, bring to us something of the everlasting loveliness and peace of those "upper springs, "by which the beautiful flock now feed and lie down, none making them afraid! Or with S. Ambrose and S. Bernard, understand the verse of the "river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb." And then the rivers of that flood shall indeed make glad the city of God, the house not made with hands, eternal in the heavens, where is the tree of life, that beareth twelve manner of fruits, and yieldeth her fruit every month; that country and that river of which the old liturgies say, "They who rest in the bosom of Abraham are in the tabernacle of joy and rest, in the dwellings of light, in the world of pleasure, in the church of the true Jerusalem, where there is no place for affliction, nor way of sadness, where there are no wars with the flesh, and no resistance to temptation, where sin is forgotten, and past danger is only remembered as a present pleasure." Thomas Aquinas, Ambrose, and Bernard, in Neale's Commentary.

There is a river. The river of God that flows from his throne. No enemy can cut off this stream from the church of Christ. Observe the reference to Isa 36:2 37:25, compared with 2Ch 32:2-4. These gently flowing, but full streams, are contrasted with the roaring waves of the sea. T. C. Barth.

There is a river, etc. The allusion is either to the river Kidron, which ran by Jerusalem, or to the waters of Shiloah, which by different courses and branches ran through the city of Jerusalem, and supplied the several parts of it with water, to the joy and comfort of its inhabitants. But the words are to be understood in a figurative sense, as applicable to gospel times; and this river either designs the gospel, the streams of which are its doctrines, which are living waters, that went out from Jerusalem, and which publish glad tidings of great joy to all sensible sinners; or the Spirit and his graces, which are compared to a well and rivers of living water, in the exercises of which the saints have much joy and peace; or else the Lord himself, who is the place of broad rivers and streams to his people, and is both their refreshment and protection; or rather his everlasting love to them is here intended. John Gill.

Compared with the waterless deserts around, Judaea and Jerusalem were well watered, and drought pressed more severely on the besiegers than the besieged. The allusion here is to the well known rill and pool of Siloam. So in Isa 8:6, the blessing of God's protection is represented by the waters of Shiloah, which go softly. From "The psalms Chronologically arranged. By Four Friends," 1867.

The city. The church of God is like a city, 1. Because a city is a place of security. 2. A place of society: what one wants another supplies; they have mutual fellowship. 3. A place of unity, that people may therein live in peace and concord. 4. A place of trade and traffic. Here is the market of free grace: "Ho, every one that thirsteth, "etc. Here is the pearl of great price exposed for sale. 5. A place of freedom and liberty, freedom from the guilt of sin, wrath of God, curse of the law, present evil world, bondage to Satan, etc., etc. 6. A place of order and regularity; it hath its constitutions and ordinances. 7. A place of rest, and commodious to live in, and thus it is opposed to the wilderness. 8. A place of privileges. 9. A place of pomp and splendour; there is the king, the court, the throne. 10. A place of pleasure and beauty; Ps 48:2. —Ralph Erskine.

God is in the midst of her. It is the real presence of Christ, and the supernatural power of his Spirit, which makes the church mighty to the conquest of souls. The church spreads because her God is in the midst of her. When at any time she has forgotten her dependence on the invisible intercession of her Head, and the gracious energy of his Spirit, she has found herself shorn of the locks of her great strength, and has become the laughing stock of the Philistines. William Binnie, D.D.

God is in the midst of her, etc. The enemies of the church may toss her as waves, but they shall not split her as rocks. She may be dipped in water as a feather, but shall not sink therein as lead. He that is a well of water within her to keep her from fainting, will also prove a wall of fire about her to preserve her from falling. Tried she may be, but destroyed she cannot be. Her foundation is the Rock of Ages, and her defence the everlasting Arms. It is only such fabrics as are bottomed upon the sand, that are overthrown by the wind. The adversaries of God's people will push at them as far as their horns will go, but when they have scoured them by persecution, as tarnished vessels, then God will throw such wisps into the fire. William Secker.

When the Papists were in their ruff, and Melancthon began sometimes to fear lest the infant Reformation should be stifled in the birth, Luther was wont to comfort him with these words: "Si nos ruemus, ruet Christus und, scilicet ille regnator mundi, esto ruat, malo ego cum Christo rures, quam cum Caesare stare; "that is, If we perish, Christ must fall too (he is in the midst of us), and if it must be so, be it so; I had rather perish with Christ, that great Ruler of the world, than prosper with Caesar. John Collings.

And that right early. Therefore, notice that all the great deliverances wrought in Holy Scripture, were wrought so early, as to have been brought to pass in the middle of the night. So Gideon, with his pitchers and lamps against the Midianites; so Saul, when he went forth against Nahash, the Ammonite; so Joshua, when he went up to succour Gibeon; so Samson, when he carried off in triumph the gates of Gaza; so also the associate kings, under the guidance of Elisha, in their expedition against the Moabites, when they, according to God's command, filled the wilderness with ditches, and then beheld their enemies drawn to their destruction, by the reflection of the rising sun upon the water. Michael Ayguan.

Right early. Rather, with the margin, when the morning appeareth. The restoration of the Jews will be one of the first things at the season of the second advent. It will be accomplished in the very dawning of that day, "when the Sun of Righteousness will rise with healing on his wings." Samuel Horsley.

The Lord of hosts is with us. There be three sorts of God's special presence, all which may be justly accounted the church's privilege. First, his glorious presence, or his presence testified by eminent glory, and the residence thereof. Thus God is said to be in heaven differentially, so as he is not anywhere else; and heaven is therefore called his throne or dwelling place 1Ki 8:39; as a king is nowhere so majestically as upon his throne, or in his chair of state; and this is so great a privilege of the church as that she comes not to enjoy it, unless she be triumphant in heaven, and therefore is not the presence here intended. Secondly, his gracious presence, or his presence testified by tokens of his grace and favour toward a people, whether visible as in the temple where he chose to place his name, and wherein above all places he would be worshipped, in which respect he is said to dwell between the cherubim 2Sa 6:2; or spiritual tokens of his grace, as assistance and acceptance in the duties of his worship, together with enjoyment and benefit of his ordinances. Thus he is present with his church and people in times of the gospel: "Where two or three are gathered together in my name, there am I in the midst of them." Mt 18:20. This kind of presence is a privilege of the church militant, that he will be with her in holy and spiritual administrations and ordinances; yet this is not the presence principally intended here. Thirdly, the providential presence, or his presence testified by acts of special providence, wherein the power, wisdom or any other of God's attributes are eminently put forth, either by way of assistance or defence fro a people. Thus the Lord was present with Israel in the wilderness by the pillar of fore and of a cloud Ex 13:21; "And the Lord went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light." And as this presence was intended for a guide, so was it also for a defence to his people against their enemies, and at which their enemies the Egyptians were troubled. Ex 15:20. By this kind of presence the Lord is with his church militant, in reference to her external regiment, and more especially in her warfare, standing up for her and with her against her enemies; and this is the church's privilege in these words, The Lord of hosts is with us. John Strickland, B.D. (1601-1670), in a Sermon, entitled, "Immanuel, "1644.

The God of Jacob. If any shall ask me, Why then the God of Jacob more than the God of Isaac? Though it might suffice that the Spirit of God is pleased so to speak, yet Mr. Calvin gives this reason, the covenant of grace was more solemnly made and publicly ratified with Abraham and Jacob, than it was with Isaac, and therefore when he will be looked upon as a God in covenant with his people, he holds forth himself more frequently by the name of the God of Abraham, and the God of Jacob, than of the God of Isaac; albeit sometimes he is pleased to take upon him that style also. John Strickland.

Our refuge. Our refuge, or stronghold, where the church, as a ship in quiet haven, amy anchor and ride safe; or it may be a metaphor from the dens or burrows, where weaponless creatures find shelter, when they are hunted and pursued by their enemies, as Pr 30:26, "The conies are but a feeble folk, yet make they their houses in the rocks." They are safe in the rock if they can get thither, though never so weak in themselves. So the church, though pursued by bloody enemies, and though weak in herself, if yet she get under the wing of the God of Jacob, she may be fearless, for she is safe there. He is our refuge. It were to undervalue God, if we should fear the creatures, when he is with us. Antigonus, when he overheard his soldiers reckoning how many their enemies were, he steps in unto them suddenly, demanding, "And how many do you reckon me for?" John Strickland.

Come, behold the works of the Lord. Venito, videto. God looks that his works should be well observed, and especially when he hath wrought any great deliverance for his people. Of all things, he cannot abide to be forgotten. John Trapp.

What desolations he hath made in the earth. We are here first invited to a tragical sight. We are carried into the camera di morte, to see the ghastly visage of deaths and desolations all the world over; than which nothing can be more horrible and dreadful. You are called out to see piles of dead carcasses; to see whole basketfuls of heads, as was presented to Jehu: a woeful spectacle, but a necessary one. See, therefore, what desolation the Lord hath wrought in all the earth. Desolations by wars: how many fields have been drenched with blood, and composted with carcasses; how many millions of men have been cut off in all ages by the edge of the sword! Desolations by famine; wherein men have been forced to make their bodies one another's sepulchres, and mothers to devour their children of a span long. Desolations by plagues and pestilence; which have swept away, as our story tells us, eight hundred thousand in one city. Desolations by inundations of waters; which have covered the faces of many regions, and rinsed the earth of her unclean inhabitants. Desolations by earthquakes, which have swallowed up whole cities; and those great and populous. Desolations wrought by the hand of his angels; as in Egypt; in the tents of the Assyrians, one hundred and eighty five thousand in one night; in the camp of Israel, in David's pestilence. Desolations wrought by the hand of men, in battles and massacres. Desolations by wild beasts; as in the colonies of Ashur planted in Samaria. Desolations by the swarms of obnoxious and noisome creatures; as in Egypt, and since in Africa: "He spoke the word, and the grasshoppers came, and caterpillars innumerable, "Ps 105:34. In so much as, in the consulship of M. Fulvius Flaccus, after the bloody wars of Africa, followed infinite numbers of locusts; which, after devouring of all herbs and fruit, were, by a sudden wind, hoised into the African sea: infection followed upon their putrefaction, and thereupon a general mortality: in number, four score thousand died: upon the sea coast betwixt Carthage and Utica, above two hundred thousand. Desolations every way, and by what variety of means soever; yet all wrought by the divine hand; What desolations he hath wrought. Whoever be the instrument, he is the Author. Joseph Hall (Bishop.)

Doth not God make great desolations, when he makes that man that counted himself a most religious man, to confess himself not sufficient for one good thought? As it was with Paul, does he not make wars to cease when he turns the heart of a persecutor, earnestly to seek peace with God and man, yea, with his very enemies? Doth he not break the bow and all weapons of war asunder, and that in all the earth, when he proclaims peace to all that are far off and near, professor and profane, Jews and Gentiles? Richard Coore.

Verses 8-10. Come, behold the works of the Lord. What works? ruining works. What desolations he hath made in the earth. God made strange work in the world at that time. Those countries which before were as the garden of God, became like a desolate wilderness: who was able to bear this with patience? Yet the Spirit of God saith in the next words, it must be patiently borne. When God lets men strive and war with one another to a common confusion, yet no man may strive with God about it: and the reason given why no man may, is only this (which is indeed all the reason in the world), He is God. So it follows in the Psalm; Be still, and know that I am God; as if the Lord had said, Not a word, do not strive nor reply; whatever you see, hold your peace; know that I, being God, give no account of any of my matters. Joseph Caryl.

Verses 8-10. Come, behold the works of the Lord.

Be still, and know that I am God. The great works of God, wherein his sovereignty appeared, had been described in the foregoing verses. In the awful desolations that he made, and by delivering his people by terrible things, he showed his greatness and dominion. Herein he manifested his power and sovereignty, and so commands all to be still, and know that he is God. For says he, I will be exalted among the heathen, I will be exalted in the earth. In the words may be observed, 1. A duty described, to be still before God, and under the dispensations of his providence; which implies that we must be still as to words; not speaking against the sovereign dispensations of Providence, or complaining of them; not darkening counsel by words without knowledge, or justifying ourselves and speaking great swelling words of vanity. We must be still as to actions and outward behaviour, so as not to oppose God in his dispensations; and as to the inward frame of our hearts, cultivating a calm and quiet submission of soul to the sovereign pleasure of God, whatever it may be. 2. We may observe the ground of this duty, namely, the divinity of God. His being God is a sufficient reason why we should be still before him, in no wise murmuring, or objecting, or opposing, but calmly and humbly submitting to him. 3. How we must fulfil this duty of being still before God, namely, with a sense of his divinity, as seeing the ground of this duty, in that we know him to be God. Our submission is to be such as becomes rational creatures. God doth not require us to submit contrary to reason, but to submit as seeing the reason and ground of submission. Hence, the bare consideration that God is God may well be sufficient to still all objections and oppositions against the divine sovereign dispensations. Jonathan Edwards.

Be still, and know that I am God. This text of Scripture forbids quarrelling and murmuring against God. Now let me apply as I go along. There are very few, and these very well circumstanced, that find themselves in no hazard of quarrelling with God. I think almost that if angels were on earth, they would be in hazard of it. I will assure you, there are none that have corruption, but they have need to be afraid of this. But many give way to this quarrelling, and consider not the hazard thereof. Beware of it, for it is a dreadful thing to quarrel with God: who may say unto him, "What doest thou?" It is a good account of Aaron, that when God made fire to destroy his sons, he held his peace. Let us then, while we bear the yoke, "sit alone and keep silence, and put our mouths in the dust, if so be there may be hope." La 3:28-29. Ye know, the murmuring of the children of Israel cost them very dear. Be still, that is, beware of murmuring against me, saith the Lord. God gives not an account of his matters to any; because there may be many things ye cannot see through; and therefore ye may think it better to have wanted them, and much more, for the credit of God and the church. I say, God gives not an account of his matters to any. Beware, then, of drawing rash conclusions. Richard Cameron's Sermon, preached July 18th, 1680, three days before he was killed at Airsmoss.

Be still and know that I am God. Faith gives the soul a view of the Great God. It teacheth the soul to set his almightiness against sin's magnitude, and his infinitude against sin's multitude; and so quenches the temptation. The reason why the presumptuous sinner fears so little, and the despairing soul so much, is for want of knowing God as great; therefore, to cure them both, the serious consideration of God, under this notion, is propounded: Be still, and know that I am God; as if he had said, Know, O ye wicked, that I am God, who can avenge myself when I please upon you, and cease to provoke me by your sins to your own confusion; and again, know, ye trembling souls, that I am God; and therefore able to pardon the greatest sins, and cease to dishonour me by your unbelieving thoughts of me. William Gurnall.

Be still, and know that I am the Lord. Not everyone is a fit scholar for God's school, but such as are purified according to the purification of the sanctuary. Carnal men are drowned in fleshly and worldly cares, and neither purged nor lifted up to receive the light of God, or else indisposed by prejudice or passion, that they cannot learn at all. We will never savingly know him, till our souls be free of these indispositions. Among all the elements the earth is fitted to receive seed of the sower; if he cast it into the fire, it burneth; if in the air, it withereth; if in the waters, it rots, the instability of that body is for producing monsters, because it closes not straitly the seeds of fishes. Spirits of a fiery temper, or light in inconstancy, or moving as waters, are not for God's lessons, but such as in stayed humility do rest under his hand. If waters be mixed with clay in their substance, or their surface be troubled with wind, they can neither receive nor render any image; such unstable spirits in the school of God lose their time and endanger themselves. William Struther.

Be still, and know, etc. As you must come and see Ps 46:8, so come and hear what the Lord saith to those enemies of yours. John Trapp.

The Lord of hosts is with us. On Tuesday Mr. Wesley could with difficulty be understood, though he often attempted to speak. At last, with all the strength he had, he cried out, "The best of all is, God is with us." Again, raising his hand, and waving it in triumph, he exclaimed with thrilling effect, "The best of all is, God is with us." These words seem to express the leading feature of his whole life, God had been with him from early childhood; his providence had guided him through all the devious wanderings of human life; and now, when he was entering the "valley of the shadow of death, "the same hand sustained him. From "Wesley and his Coadjutors. By Rev. W. C. Larrabee, A.M. Edited by Rev. B. F. Tefft, D.D. Cincinnati. 1851."

The song of faith in troublous times.

1. Our refuge. Our only, impregnable, accessible, delightful place of retreat is our God.

2. Our strength. Our all sufficient, unconquerable, honourable, and emboldening strength is our God.

3. Our help. Ever near, sympathising, faithful, real, and potent is our God.

A very present help in trouble. Religion never so valuable as in seasons of trouble, sickness, and death. God is present helping us to bear trouble, to improve it, and to survive it. Present by gracious communications and sweet manifestations; present most when he seems absent, restraining, overruling, and sanctifying trouble. Trust and wait. James Smith.

The reasons, advantages, and glory of holy courage.

Verses 2-3.

1. The great and many causes for fear.

(a) What might come —mountains, waters, etc., persecution, pestilence, etc.

(b) What must come —afflictions, death, judgment.

2. The great and one cause for not fearing. Fearlessness under such circumstances should be well grounded. God himself is our refuge, and we confiding in him are fearless. G. Rogers.

Glad tidings in sad times; or, the city of God in the times of trouble and confusion, watered with the river of consolation. Ralph Erskine.

What can this river be but that blessed covenant to which David himself repaired in the time of trouble? ...And what are the streams of this river, but the outgoings and effects of this divine constitution?

1. The blood of Jesus.

2. The influences of the Holy Spirit.

3. The doctrines and promises of the gospel.

4. The ordinances of religion.

5. All the means of grace. W. Jay.

Make glad the city of God. There are four ways in which the streams of a river would gladden the citizens.

1. The first regards prospect. 2. The second regards traffic. 3. The third regards fertility. 4. The fourth regards supply. W. Jay.

City of God. The church may be called "the city of God" because, 1. He dwells in it (see Ps 44:5). 2. He founded it and built it. 3. It derives all privileges and immunities from him. 4. He is the chief Ruler or Governor there. 5. It is his property. 6. He draws the rent of it. Ralph Erskine.

Verses 4-5. To the church, Joy, Establishment, Deliverance.

What man did and what God did.

Behold the works of the Lord.

1. They are worth beholding, for they are like himself; well becoming his infinite power, wisdom, justice,

2. Our eyes were given us for this very purpose —not for the beholding of vanity, not for the ensnaring or wounding of the soul; but for the use and honour of the Creator.

3. The Lord delights to have his works beheld; he knows their excellency and perfection, and that the more they are seen and noted the more honour will accrue to the Maker of them.

4. None but we can do it; there is great reason then that we should carefully behold, etc.

5. This shall be of great benefit to ourselves. Bishop Hall.

The desolations of the Lord, the consolation of his saints.

1. A declaration of what has happened.

2. A promise of what shall be achieved. Spurgeon's Sermons, No. 190.

The Great Peacemaker, or the principle of the gospel our only hope, for the total abolition of war.

Be still, and know that I am God. The sole consideration that God is God, sufficient to still all objections to his sovereignty. Jonathan Edwards.

I am God. 1. In that he is God, he is an absolutely and infinitely perfect being. 2. As he is God, he is so great, that he is infinitely above all comprehension. 3. As he is God, all things are his own. 4. In that he is God, he is worthy to be sovereign over all things. 5. In that he is God, he will be sovereign, and will act as such. 6. In that he is God, he is able to avenge himself on those who oppose his sovereignty. Jonathan Edwards.