Psalm 46:8 Komentář

This psalm encourages us to hope and trust in God, and his power, and providence, and gracious presence with his church in the worst of times, and directs us to give him the glory of what he has done for us and what he will do: probably it was penned upon occasion of David's victories over the neighbouring nations (2 Sa. 8), and the rest which God gave him from all his enemies round about. We are here taught, I. To take comfort in God when things look very black and threatening (Psa 46:1-5). II. To mention, to his praise, the great things he had wrought for his church against its enemies (Psa 46:6-9). III. To assure ourselves that God who has glorified his own name will glorify it yet again, and to comfort ourselves with that (Psa 46:10, Psa 46:11). We may, in singing it, apply it either to our spiritual enemies, and be more than conquerors over them, or to the public enemies of Christ's kingdom in the world and their threatening insults, endeavouring to preserve a holy security and serenity of mind when they seem most formidable. It is said of Luther that, when he heard any discouraging news, he would say, Come let us sing the forty-sixth psalm. To the chief musician for the sons of Korah. A song upon Alamoth.

INTRODUCTION TO PSALM 46 To the chief Musician for the sons of Korah, A Song upon Alamoth. The word "Alamoth" is thought by some, as Aben Ezra, to be the beginning of a song, to which this psalm was set; and by others a high tune, such as virgins express; and by others the name of musical instruments, as Jarchi and Kimchi; which seems most likely, since it is mentioned with other instruments of music in Ch1 15:19; and may not unfitly be rendered "virginals", from the sound of them being like the shrill voice of virgins, which this word signifies; though others choose to render it "of hidden things", (s), making it to design the subject matter of the psalm, the secret counsels and purposes of God, both in a way of love and grace to his people, and of judgment to his enemies. Some think this psalm was occasioned by the victories which David obtained over the Ammonites and Moabites, and other neighbouring countries; and others are of opinion that it was penned on account of the siege of Jerusalem by Sennacherib being raised, in the times of Hezekiah: but it seems rather to be a prophecy of the church in Gospel times, and is applicable to any time of confusion and distress the nations of the world may be in through any kind of calamity, when those that trust in the Lord have no reason in the least to be afraid. Kimchi says this psalm belongs to future times; either to the gathering of the captives, or to the war of Gog and Magog; to which also R. Obadiah refers it, and Jarchi interprets it of time to come; according to the Targum it was written by the sons of Korah, when their father was hid from them, and they were delivered. (s) , , Sept. "pro arcanis", V. L.

Come, behold the works of the Lord,.... Of nature and grace, especially those of Providence; both in a way of judgment, as in this verse; and of mercy, as in Psa 46:9. These words are an address of the psalmist to his friends, as Apollinarius supplies it; or of the church to the fearful among them, who were dismayed at the commotions and disturbances that were in the world, Psa 46:2; and who are encouraged to trust in the Lord, from the consideration of his works, particularly his providential dispensations; what desolations he hath made in the earth; in the land of Judea, at the time of the destruction of the city and temple of Jerusalem, foretold by Moses, Deu 32:22; by Daniel, Dan 9:26; and by our Lord Jesus Christ, Mat 23:38; and which desolations being the fulfilling of prophecy, may serve to strengthen the faith of God's people, that whatsoever he has said shall come to pass; and that seeing he made such desolations among the Jews, for their rejection of the Messiah, what may not be expected will be made in the antichristian states, for their opposition to him? and, besides, are a confirmation of the truth of his being come; since after his coming these desolations, according to Daniel, were to be made; nor was the sceptre to depart from Judah till he came, nor the second temple to be destroyed before he was in it. Moreover, these desolations may refer to those that have been made in the Roman empire, upon the blowing of the trumpets; the first "four" of which brought in the Goths, Huns, and Vandals, into the western part of it, which made sad ravages and devastations in it; see Rev 8:7; and the "fifth" and "sixth" brought in the Saracens and Turks into the eastern part of it, which seized and demolished it, and made dreadful havoc among men; see Rev 9:1. Likewise the desolations that will be made in the antichristian states may be here intended; when the seven vials of God's wrath will be poured out upon them, Rev 16:1 when the kings of the earth will hate the whore, and make her desolate, Rev 17:16; and all her plagues shall come upon her in one day, Rev 18:8. And a view of these desolations, even in prophecy, may serve to cheer the hearts of God's people under the present reign of antichrist, and under all the rage, fury, and oppression of antichristian powers, since they will all in a little time become desolate. This will be the Lord's doing, and it will be wondrous in our eyes.

Just as … great distances make the perception of visible objects dim, but a nearer approach offers a clear knowledge of the objects seen, so also in the case of objects of contemplation in the mind, he who has not drawn near to God is not able to see his works with the pure eyes of his mind. Therefore, “Come,” first approach, then see the works of the Lord, which are prodigious and admirable.… He who has heard the call and has approached and cleaves to the One commanding will see him who through the cross made all things peaceful “whether on the earth or in the heavens.”

Since the weak prevailed over the strong, the few over the many, the powerless over the powerful, and the outcome defied expectations, rightly does he call them “marvels” for happening to everyone’s surprise and being spread everywhere on earth.

"Come and see the works of the Lord" [Psalm 46:8]. Now of this taking up, what has the Lord done? Consider the whole world, come and see. For if you come not, you see not; if you see not, you believe not; if you believe not, you stand afar off: if you believek, you come; if you believek, you see. For how came we to that mountain? Not on foot? Is it by ship? Is it on the wing? Is it on horses? For all that pertain to space and place, be not concerned, trouble not yourself, He comes to you. For out of a small stone He has grown, and become a great mountain, so that He has filled all the face of the earth. Why then would you by land come to Him, who fills all lands? Lo, He has already come: watch thou. By growing He wakes even sleepers; if yet there is not in them so deep sleep, as that they be hardened even against the mountain coming; but they hear, "Awake, you that sleepest, and arise from the dead, and Christ shall give you light." [Ephesians 5:14] For it was a great thing for the Jews to see the stone. For the stone was yet small: and small they deservedly despised it, and despising they stumbled, and stumbling they were broken; remains that they be ground to powder. For so was it said of the stone, "Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder." [Luke 20:18] It is one thing to be broken, another to be ground to powder. To be broken is less than to be ground to powder: but none grinds He coming exalted, save whom He broke lying low. For now before His coming He lay low before the Jews, and they stumbled at Him, and were broken; hereafter shall He come in His Judgment, glorious and exalted, great and powerful, not weak to be judged, but strong to judge, and grind to powder those who were broken stumbling at Him. For "A stone of stumbling and a rock of offense," [1 Peter 2:8] is He to them that believe not. Therefore, brethren, no wonder if the Jews acknowledged not Him, whom as a small stone lying before their feet they despised. They are to be wondered at, who even now so great a mountain will not acknowledge. The Jews at a small stone by not seeing stumbled; the heretics stumble at a mountain. For now that stone has grown, now say we unto them, Lo, now is fulfilled the prophecy of Daniel, "The stone that was small became a great mountain, and filled the whole earth." [Daniel 2:35] Wherefore stumble ye at Him, and go not rather up to Him? Who is so blind as to stumble at a mountain? Came He to you that you should have whereat to stumble, and not have whereto to go up? "Come ye, and let us go up to the mountain of the Lord." [Isaiah 2:3] Isaiah says this: "Come ye, and let us go up." What is, "Come ye, and let us go up"? "Come ye," is, Believe ye. "Let us go up," is, Let us profit. But they will neither come, nor go up, nor believe, nor profit. They bark against the mountain. Even now by so often stumbling on Him they are broken, and will not go up, choosing always to stumble. Say we to them, "Come ye, and see the works of the Lord:" what "prodigies He has set forth through the earth." Prodigies are called, because they portend something, those signs of miracles which were done when the world believed. And what thereafter came to pass, and what did they portend?

"Come and see the works." Here he expresses the tranquility that follows, and he does three things. First, he arouses attention. Second, he proposes the tranquility. And third, he draws a conclusion. First, therefore, he leads into a consideration of the divine works; and so he says, "Come" through faith: 2 Cor. 5: "We walk by faith." "And see," through study and diligence: Mt. 11: "Come to me, all of you," etc. "And see," that is, consider, "the works of the Lord": Is. 5: "You have not considered the work of the Lord." It is said to sinners, Ps. 138: "Your works are wonderful," etc. "What wonders he has set upon the earth." These works are wonders that portend something in the future. And the marvels that occurred in the time of Christ, whether around the death of Christ or in his life -- all were signs of something future. And they are "upon the earth," that is, beyond all natural power.

Upon Alamoth--most probably denotes the treble, or part sung by female voices, the word meaning "virgins"; and which was sung with some appropriately keyed instrument (compare Ch1 15:19-21; see on Psa 6:1, title). The theme may be stated in LUTHER'S well-known words, "A mighty fortress is our God." The great deliverance (Kg2 19:35; Isa 37:36) may have occasioned its composition. (Psa 46:1-11) refuge--literally, "a place of trust" (Psa 2:12). strength-- (Psa 18:2). present help--literally, "a help He has been found exceedingly." trouble--as in Psa 18:7.

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

(Heb.: 46:9-12) The mighty deeds of Jahve still lie visibly before them in their results, and those who are without the pale of the church are to see for themselves and be convinced. In a passage founded upon this, Psa 66:5, stands מפעלות אלהים; here, according to Targum and Masora (vid., Psalter, ii. 472), מפעלות יהוה. (Note: Nevertheless מפעלות אלהים is also found here as a various reading that goes back to the time of the Talmud. The oldest Hebrew Psalter of 1477 reads thus, vide Repertorium fr Bibl. und Morgenlnd. Liter. v. (1779), 148. Norzi decides in favour of it, and Biesenthal has also adopted it in his edition of the Psalter (1837), which in other respects is a reproduction of Heidenheim's text.) Even an Elohimic Psalm gives to the God of Israel in opposition to all the world no other name than יהוה. שׁמּות does not here signify stupenda (Jer 8:21), but in accordance with the phrase שׂוּם לשׁמּה, Isa 13:9, and frequently: devastations, viz., among the enemies who have kept the field against the city of God. The participle משׁבּית is designedly used in carrying forward the description. The annihilation of the worldly power which the church has just now experienced for its rescue, is a prelude to the ceasing of all war, Mic 4:3 (Isa 2:4). Unto the ends of the earth will Jahve make an end of waging war; and since He has no pleasure in war in general, much less in war waged against His own people, all the implements of war He in part breaks to pieces and in part consigns to the flames (cf. Isa 54:16.). Cease, cries He (Psa 46:10) to the nations, from making war upon my people, and know that I am God, the invincible One, - invincible both in Myself and in My people, - who will be acknowledged in My exaltation by all the world. A similar inferential admonition closes Psa 2:1-12. With this admonition, which is both warning and threatening at the same time, the nations are dismissed; but the church yet once more boasts that Jahve Tsebaoth is its God and its stronghold.