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Psalm Forty-six
Psalm 46
Chapter Contents
Confidence in God. (1-5) An exhortation to behold it.
(6-11)
Commentary on Psalm 46:1-5
(Read Psalm 46:1-5)
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.
Commentary on Psalm 46:6-11
(Read Psalm 46:6-11)
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.
── Matthew Henry《Concise Commentary on Psalms》
Psalm 46
Verse 2
[2] Therefore will not we fear, though the earth be removed,
and though the mountains be carried into the midst of the sea;
Though — Though there should be nothing but confusion, and
desolations round about us: which are often expressed by such metaphors.
Verse 4
[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.
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.
Verse 7
[7] The LORD of hosts is with us; the God of Jacob is our
refuge. /*Selah*/.
Raged — Against God, and against his people.
Uttered — He spake to them in his wrath.
The earth — The inhabitants of the earth were
consumed.
Verse 8
[8] Come, behold the works of the LORD, what desolations he
hath made in the earth.
Desolations — Among those who were vexatious to
God's people.
Verse 9
[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.
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.
Verse 11
[11] The LORD of hosts is with us; the God of Jacob is our
refuge. /*Selah*/.
Be still — Stir no more against my people.
God — The only true and almighty God; your gods are but dumb
and impotent idols.
Exalted — I will make myself glorious by my great and wonderful
works.
── John Wesley《Explanatory Notes on Psalms》
Exposition
Explanatory Notes and Quaint Sayings
Hints to the Village Preacher
TITLE. To the Chief
Musician. He who could sing other Psalms so well was fitly entrusted with this noble
ode. Trifles may be left to commoner songsters, but the most skilful musician
in Israel must be charged with the due performance of this song, with the most
harmonious voices and choicest music. For the Sons of Korah. One alone cannot
fulfil the praise, there must be picked choristers under him, whose joyful
privilege it shall be to celebrate the service of song in the house of the
Lord. As to why the sons of Korah were selected, see our remarks at the head of
Psalm 42. It may be well to add that they were a division of the Levites who
took their turn in serving at the temple. All the works of holy service ought
not to be monopolised by one order of talent, each company of believers should
in due course enjoy the privilege. None ought to be without a share in the
service of God.
A
Song upon Alamoth. Which may denote that the music was to be pitched high for
the treble or soprano voices of the Hebrew virgins. They went forth in their
dances to sing the praises of David when he smote the Philistine, it was meet
that they should make merry and be glad when the victories of Jehovah became
their theme. We need to praise God upon virgin hearts, with souls chaste
towards his fear, with lively and exalted expressions, and happy strains. Or
the word Alamoth may refer to shrill sounding instruments, as in 1Ch 15:20,
where we read that Zechariah, and Eliab, and Benaiah were to praise the Lord
"with psalteries on Alamoth." We are not always, in a slovenly
manner, to fall into one key, but with intelligence are to modulate our praises
and make them fittingly expressive of the occasion and the joy it creates in
our souls. These old musical terms cannot be interpreted with certainty, but
they are still useful because they show that care and skill should be used in
our sacred music.
SUBJECT. Happen what
may, the Lord's people are happy and secure, this is the doctrine of the Psalm,
and it might, to help our memories, be called THE SONG OF HOLY CONFIDENCE, were
it not that from the great reformer's love to this soul-stirring hymn it will
probably be best remembered as LUTHER'S PSALM.
DIVISION. It is divided
by inspired authority into three parts, each of which ends with Selah.
Verse
1. 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."
Verse
2. 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.
Verse
3. 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.
Verse
4. 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.
Verse
5. 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.
Verse
6. 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!
Verse
7. 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.
Verse
8. 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."
Verse
9. 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!
Verse
10. 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.
Verse
11. 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.
EXPLANATORY
NOTES AND QUAINT SAYINGS
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
Verse
1. 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.
Verse
2. 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.
Verse
4. 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.
Verse
4. 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.
Verse
4. 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.
Verse
4. 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.
Verse
4. 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.
Verse
4. 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.
Verse
5. 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.
Verse
5. 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.
Verse
5. 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.
Verse
5. 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.
Verse
5. 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.
Verse
7. 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.
Verse
7. 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.
Verse
7. 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.
Verse
8. 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.
Verse
8. 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.)
Verse
8. 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.
Verse
10. 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.
Verse
10. 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.
Verse
10. 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.
Verse
10. 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.
Verse
10. 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.
Verse
11. 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."
Verse
1. 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.
Verse
1. 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.
Verse
2. 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.
Verse
4. 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.
Verse
4. 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.
Verse
4. 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.
Verse
4. 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.
Verse
6. What man did and what God did.
Verse
8. 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.
Verse
8. 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.
Verse
9. The Great Peacemaker, or the principle of the gospel our only
hope, for the total abolition of war.
Verse
10. 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.
Verse
10. 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.
── C.H. Spurgeon《The Treasury of David》