Psalmen 46:6 Kommentar

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.

These verses give glory to God both as King of nations and as King of saints. I. As King of nations, ruling the world by his power and providence, and overruling all the affairs of the children of men to his own glory; he does according to his will among the inhabitants of the earth, and none may say, What doest thou? 1. He checks the rage and breaks the power of the nations that oppose him and his interests in the world (Psa 46:6): The heathen raged at David's coming to the throne, and at the setting up of the kingdom of the Son of David; compare Psa 2:1, Psa 2:2. The kingdoms were moved with indignation, and rose in a tumultuous furious manner to oppose it; but God uttered his voice, spoke to them in his wrath, and they were moved in another sense, they were struck into confusion and consternation, put into disorder, and all their measures broken; the earth itself melted under them, so that they found no firm footing; their earthly hearts failed them for fear, and dissolved like snow before the sun. Such a melting of the spirits of the enemies is described, Jdg 5:4, Jdg 5:5; and see Luk 21:25, Luk 21:26. 2. When he pleases to draw his sword, and give it commission, he can make great havoc among the nations and lay all waste (Psa 46:8): Come, behold the works of the Lord; they are to be observed (Psa 66:5), and to be sought out, Psa 111:2. All the operations of Providence must be considered as the works of the Lord, and his attributes and purposes must be taken notice of in them. Particularly take notice of the desolations he has made in the earth, among the enemies of his church, who thought to lay the land of Israel desolate. The destruction they designed to bring upon the church has been turned upon themselves. War is a tragedy which commonly destroys the stage it is acted on; David carried the war into the enemies' country; and O what desolations did it make there! Cities were burnt, countries laid waste, and armies of men cut off and laid in heaps upon heaps. Come and see the effects of desolating judgments, and stand in awe of God; say, How terrible art thou in thy works! Psa 66:3. Let all that oppose him see this with terror, and expect the same cup of trembling to be put into their hands; let all that fear him and trust in him see it with pleasure, and not be afraid of the most formidable powers armed against the church. Let them gird themselves, but they shall be broken to pieces. 3. When he pleases to sheathe his sword, he puts an end to the wars of the nations and crowns them with peace, Psa 46:9. War and peace depend on his word and will, as much as storms and calms at sea do, Psa 107:25, Psa 107:29. He makes wars to cease unto the end of the earth, sometimes in pity to the nations, that they may have a breathing-time, when, by long wars with each other, they have run themselves out of breadth. Both sides perhaps are weary of the war, and willing to let it fall; expedients are found out for accommodation; martial princes are removed, and peace-makers set in their room; and then the bow is broken by consent, the spear cut asunder and turned into a pruning-hook, the sword beaten into a ploughshare, and the chariots of war are burned, there being no more occasion for them; or, rather, it may be meant of what he does, at other times, in favour of his own people. He makes those wars to cease that were waged against them and designed for their ruin. He breaks the enemies' bow that was drawn against them. No weapon formed against Zion shall prosper, Isa 54:17. The total destruction of Gog and Magog is prophetically described by the burning of their weapons of war (Eze 39:9, Eze 39:10), which intimates likewise the church's perfect security and assurance of lasting peace, which made it needless to lay up those weapons of war for their own service. The bringing of a long war to a good issue is a work of the Lord, which we ought to behold with wonder and thankfulness. II. As King of saints, and as such we must own that great and marvellous are his works, Rev 15:3. He does and will do great things, 1. For his own glory (Psa 46:10): Be still, and know that I am God. (1.) Let his enemies be still, and threaten no more, but know it, to their terror, that he is God, one infinitely above them, and that will certainly be too hard for them; let them rage no more, for it is all in vain: he that sits in heaven, laughs at them; and, in spite of all their impotent malice against his name and honour, he will be exalted among the heathen and not merely among his own people, he will be exalted in the earth and not merely in the church. Men will set up themselves, will have their own way and do their own will; but let them know that God will be exalted, he will have his way will do his own will, will glorify his own name, and wherein they deal proudly he will be above them, and make them know that he is so. (2.) Let his own people be still; let them be calm and sedate, and tremble no more, but know, to their comfort, that the Lord is God, he is God alone, and will be exalted above the heathen; let him alone to maintain his honour, to fulfil his own counsels and to support his own interest in the world. Though we be depressed, yet let us not be dejected, for we are sure that God will be exalted, and that may satisfy us; he will work for his great name, and then no matter what becomes of our little names. When we pray, Father, glorify thy name, we ought to exercise faith upon the answer given to that prayer when Christ himself prayed it, I have both glorified it and I will glorify it yet again. Amen, Lord, so be it. 2. For his people's safety and protection. He triumphs in the former: I will be exalted; they triumph in this, Psa 46:7 and again Psa 46:11. It is the burden of the song, "The Lord of hosts is with us; he is on our side, he takes our part, is present with us and president over us; the God of Jacob is our refuge, to whom we may flee, and in whom we may confide and be sure of safety." Let all believers triumph in this. (1.) They have the presence of a God of power, of all power: The Lord of hosts is with us. God is the Lord of hosts, for he has all the creatures which are called the hosts of heaven and earth at his beck and command, and he makes what use he pleases of them, as the instruments either of his justice or of his mercy. This sovereign Lord is with us, sides with us, acts with us, and has promised he will never leave us. Hosts may be against us, but we need not fear them if the Lord of hosts be with us. (2.) They are under the protection of a God in covenant, who not only is able to help them, but is engaged in honour and faithfulness to help them. He is the God of Jacob, not only Jacob the person, but Jacob the people; nay, and of all praying people, the spiritual seed of wrestling Jacob; and he is our refuge, by whom we are sheltered and in whom we are satisfied, who by his providence secures our welfare when without are fightings, and who by his grace quiets our minds, and establishes them, when within are fears. The Lord of hosts, the God of Jacob, has been, is, and will be with us - has been, is and will be our refuge: the original includes all; and well may Selah be added to it. Mark this, and take the comfort of it, and say, If God be for us, who can be against us?

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.

The Heathen raged,.... As they did at Christ's first coming, against him, his Gospel, and people; and which continued during the three first centuries; and then the Pagan kingdoms belonging to the Roman empire were removed; since then another sort of Heathens, the Papists, have raged, in violent persecutions and bloodshed of the saints and martyrs of Jesus, and will rage again, about and at the downfall of Babylon; see Rev 11:18; the kingdoms were moved; either from their Pagan or Papal religion, and became subject to Christ. So it was at the downfall of Rome Pagan; and so it will be at the downfall of Rome Papal; when the kings of the earth shall hate the whore, make her desolate, and burn her flesh with fire. Or they shall be destroyed; that is, those that shall be gathered together in Armageddon, to make war with the Lamb; see Rev 16:14; he uttered his voice, the earth melted; like wax, as the inhabitants of the earth do at the voice of his thunder, and as antichrist will at the breath of his mouth; and all within the Romish jurisdiction, signified by "the earth", as it often is in the book of the Revelation, when the voice of the mighty angel shall be heard, "Babylon is fallen, is fallen", Rev 18:1.

Sin is a heavy kingdom, and it subjects to a heavy servitude the souls of all sinners. “Whoever commits sin is the slave of sin.” The kingdom of sin is the kingdom of death, and for a long time it held sway over all the earth.… The truth came, the figure ceased. Life came, the kingdom of death vanished. Forgiveness of sin came, and the chains of sin were undone.… The cult of idols and the enticement of sin began to diminish with the preaching and doctrine of the gospel. Perfidy bowed its head, and faith began to reign in the hearts of the nations.

"The heathen are troubled" [Psalm 46:6]. And how troubled? Why troubled? To cast down the City of God, in the midst whereof is God? To overthrow the tabernacle sanctified, which God helps with His Countenance? No: with a wholesome trouble are the heathen now troubled. For what follows? "And the kingdoms are bowed." Bowed, says He, are the kingdoms; not now erected that they may rage, but bowed that they may adore. When were the kingdoms bowed? When that came to pass which was predicted in another Psalm, "All kings shall fall down before Him, all nations shall serve Him." What cause made the kingdoms to bow? Hear the cause. "The Most High gave His Voice, and the earth was moved." The fanatics of idolatry, like frogs in the marshes, clamoured, the more tumultuously, the more sordidly, in filth and mire. And what is the brawling of frogs to the thunder of the clouds? For out of them "the Most High gave His Voice, and the earth was moved:" He thundered out of His clouds. And what are His clouds? His Apostles, His preachers, by whom He thundered in precepts, lightened in miracles. The same are clouds who are also mountains: mountains for their height and firmness, clouds for their rain and fruitfulness. For these clouds watered the earth, of which it was said, "The Most High gave His Voice, and the earth was moved." For it is of those clouds that He threatens a certain barren vineyard, whence the mountains were carried into the heart of the sea; "I will command," says He, "the clouds that they rain no rain upon it." [Isaiah 5:6] This was fulfilled in that which I have mentioned, when the mountains were carried into the heart of the sea; when it was said, "It was necessary that the word of God should have been spoken first to you; but seeing ye put it from you, we turn to the Gentiles;" [Acts 13:46] then was fulfilled, "I will command the clouds that they rain no rain upon it." The nation of the Jews has just so remained as a fleece dry upon the ground. For this, you know, happened in a certain miracle, the ground was dry, the fleece only was wet, yet rain in the fleece appeared not. [Judges 6:36-40] So also the mystery of the New Testament appeared not in the nation of the Jews. What there was the fleece, is here the veil. For in the fleece was veiled the mystery. But on the ground, in all the nations open lies Christ's Gospel; the rain is manifest, the Grace of Christ is bare, for it is not covered with a veil. But that the rain might come out of it, the fleece was pressed. For by pressure they from themselves excluded Christ, and the Lord now from His clouds rains on the ground, the fleece has remained dry. But of them then "the Most High gave His Voice," out of those clouds; by which Voice the kingdoms were bowed and worshipped.

"The nations were troubled." Above, the Psalmist set forth the affliction of others and his own consolation under a likeness; here, however, he explains: first, what was said about the affliction; second, about the consolation, at "The Lord of hosts." And he explains everything in order. Speaking above of tribulation, he says "They roared and were troubled," where he touched upon the disturbance and its cause, "in strength." Also the disturbance of the waters; and he explains when he says, "The nations were troubled": Rev. 17: "The many waters are many peoples." "They were troubled" -- in evil, because they raged against Christ. Or in good, because one who is converted to good feels affliction on account of past habit. Likewise, "The mountains were troubled." And he says, "The kingdoms were brought low," that is, the kings of the earth were humbled to the faith of Christ: Is. 49: "With their face to the ground they will worship you." And he explains the cause when he says, "He uttered his voice." Above he said, "In strength." But in the Old Testament he says "He uttered his voice" through the prophets, and afterward through himself. Ps. 17: "He thundered from heaven," etc. Song 2: "Let your voice sound in my ears." At this voice, "the earth was moved": first of Judea, then the whole earth universally: Is. 24: "The earth shall be moved with moving." Some, however, were moved to evil by the voice of Christ, like the Pharisees and many others. Some to good, like the apostles and those who were converted to the faith.

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.

(Compare Psa 46:2). earth melted--all powers dissolved by His mere word (Psa 75:3; Hos 2:22).