สดุดี 46:9 วิจารณ์

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.

He maketh wars to cease unto the ends of the earth,.... As at the birth of Christ, the Prince of peace, in the times of Augustus Caesar, when there was a general peace in the world, though it did not last long; and in the times of Constantine, signified by silence in heaven for half an hour, Rev 8:1; when for a while there was a cessation from wars and persecution; and as will be in the latter day, and which is here chiefly designed; when nations shall learn war no more, and Christ's kingdom will take place; of which and its peace there shall be no end, Isa 2:4. The consideration of which may serve to relieve distressed minds under terrible apprehensions of present troubles and public calamities; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire; that is, "chariots", or "carts" (y) or "wagons", in which, as Aben Ezra observes, arms and provision were carried for the use of soldiers; the Targum renders it "round shields" (z): and the destroying of all these military weapons and carriages is a token of peace, and of war's being caused to cease, there being no more use for them; with this compare Eze 39:8. It was usual to burn the arms of enemies taken in war (a). (y) "plaustra", Pagninus, Montanus, Vatablus, Musculus, Gejerus, Michaelis. (z) So the Septuagint, Vulgate Latin, Ethiopic and Arabic versions. (a) Vid. Lydium de Re Militari, l. 6. c. 4. p. 229, 230.

"He makes wars to cease unto the end of the earth" [Psalm 46:9]. This not yet see we fulfilled: yet are there wars, wars among nations for sovereignty; among sects, among Jews, Pagans, Christians, heretics, are wars, frequent wars, some for the truth, some for falsehood contending. Not yet then is this fulfilled, "He makes wars to cease unto the end of the earth;" but haply it shall be fulfilled. Or is it now also fulfilled? In some it is fulfilled; in the wheat it is fulfilled, in the tares it is not yet fulfilled. What is this then, "He makes wars to cease unto the end of the earth"? Wars He calls whereby it is warred against God. But who wars against God? Ungodliness. And what to God can ungodliness do? Nothing. What does an earthen vessel dashed against the rock, however vehemently dashed? With so much greater harm to itself it comes, with how much the greater force it comes. These wars were great, frequent were they. Against God fought ungodliness, and earthen vessels were dashed in pieces, even men by presuming on themselves, by too much prevailing by their own strength. This is that, the shield whereof Job also named concerning one ungodly. "He runs against God, upon the stiff neck of his shield." [Job 15:26] What is, "upon the stiff neck of his shield"? Presuming too much upon his own protection. Were they such who said, "God is our refuge and strength, a Helper in tribulations which have found us out too much"? Or in another Psalm, "For I will not trust in my bow, neither shall my sword save me." When one learns that in himself he is nothing, and help in himself has none, arms in him are broken in pieces, wars are made to cease. Such wars then destroyed that Voice of the Most High out of His holy clouds, whereby the earth was moved, and the kingdoms were bowed. These wars has He made to cease unto the end of the earth. "He shall break the bow, and dash in pieces the arms, and burn the shield with fire." Bow, arms, shield, fire. The bow is plots; arms, public warfare; shields, vain presuming of self-protection: the fire wherewith they are burned, is that whereof the Lord said, "I have come to send fire on the earth;" [Luke 12:49] of which fire says the Psalm, "There is nothing hid from the heat thereof." This fire burning, no arms of ungodliness shall remain in us, needs must all be broken, dashed in pieces, burned. Remain thou unharmed, not having any help of your own; and the more weak you are, having no arms your own, the more He takes you up, of whom it is said, "The God of Jacob is our taker up."...But when God takes us up, does He send us away unarmed? He arms us, but with other arms, arms Evangelical, arms of truth, continence, salvation, faith, hope, charity. These arms shall we have, but not of ourselves: but the arms which of ourselves we had, are burnt up: yet if by that fire of the Holy Spirit we are kindled, whereof it is said, "He shall burn the shields with fire;" you, who wished to be powerful in yourself, has God made weak, that He may make you strong in Him, because in yourself you were made weak.

He it is who routs all the enemy when he wishes and brings peace to the earth to the degree he wants.… He is the God who does away with the enemy with their own weapons when he wishes.

In this place the writer understands the worst habits and wicked thoughts in the words of bow, weapons and bucklers.

And he shows what they are: "Removing wars." First was the work of peace. Second, he shows the greatness of this work. Third, its usefulness. He "removed wars," because at the time of Christ's birth there was peace in the whole world: Ps. 71: "In his days justice shall arise, and abundance of peace": Ps. 75: "There he broke the powers." And these signified the peace that Christ came to make between God and human nature. The greatness of the peace is shown as to place, because "to the end of the earth," since there was almost universal peace. Literally, at the time of Christ's birth, because with the civil wars already having ceased, Octavian ruled the whole world. And this peace foreshadowed that the peace of Christ was to be extended to all people. Lk. 2: "Glory to God in the highest, and on earth peace to men." Second, as to time, because it was lasting. And he describes this duration: because if a person fears war, he preserves his weapons. And therefore he says, "He will shatter the bow and break the weapons." As if to say: the peace will last so long that all will consign their weapons to oblivion, because that peace will endure a long time: Is. 2: "They shall beat their swords into plowshares and their spears into pruning hooks." And he describes weapons of attack that strike from afar; hence he says, "He will shatter the bow": Hos. 1: "I will break the bow of Israel in the valley of Jezreel." And sometimes from close range -- and this is the sword and the lance. Likewise he describes weapons of defense, because "He will burn the shields with fire." And these signified the perpetuity of the peace to be made by Christ: Is. 9: "His dominion shall be multiplied, and of peace there shall be no end." "He will shatter the bow," that is, deceitful machinations: Ps. 36: "Let their bow be broken." "And he will break the weapons," that is, open attacks: Lk. 11: "When a strong man fully armed," etc. "And he will burn the shields with fire," that is, the defenses of obstinate minds, by which they strive to resist the divine will: Job 41: "His body is like molten shields, pressed together with overlapping scales." These he will burn with the fire of the Holy Spirit, which dissolves the hardness of hearts: Lk. 12: "I have come to cast fire upon the earth."

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.

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