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
"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
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
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
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
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.
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
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,
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
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
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
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
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."
HINTS TO THE VILLAGE PREACHER
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
Verse 2. The reasons, advantages, and glory of holy courage.
1. The great and many causes for fear.
(a) What might come--mountains, waters, etc., persecution,
(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.
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
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.
Verse 8. The desolations of the Lord, the consolation of his
1. A declaration of what has happened.
2. A promise of what shall be achieved. Spurgeon's Sermons,
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.