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Commentary on Psalms 46 verses 6–11
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?
Our protector, he says, is not another God besides him who was handed down by the prophets. But [he is] the God of Jacob, who spoke in an oracle to his servant, “I am the God of Abraham, the God of Isaac and the God of Jacob.”
"The Lord of Hosts is with us; the God of Jacob is our taker up" [Psalm 46:7]. Not any man, not any power, not, in short, Angel, or any creature either earthly or heavenly, but "the Lord of Hosts is with us; the God of Jacob is our taker up." He who sent Angels, came after Angels, came that Angels might serve Him, came that men He might make equal to Angels. Mighty Grace! If God be for us, who can be against us? "The Lord of Hosts is with us." What Lord of Hosts is with us? "If" (I say) "God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all; how has He not with Him also freely given us all things." [Romans 8:31-32] Therefore be we secure, in tranquillity of heart nourish we a good conscience with the Bread of the Lord. "The Lord of Hosts is with us; the God of Jacob is our taker up." However great be your infirmity, see who takes you up. One is sick, a physician is called to him. His own taken-up, the Physician calls the sick man. Who has taken him up? Even He. A great hope of salvation; a great Physician has taken him up. What Physician? Every Physician save He is man: every Physician who comes to a sick man, another day can be made sick, beside Him. "The God of Jacob is our taker up." Make yourself altogether as a little child, such as are taken up by their parents. For those not taken up, are exposed; those taken up are nursed. Do you think God has so taken you up, as when an infant your mother took you up? Not so, but to eternity. For your voice is in that Psalm, "My father and my mother forsake me, but the Lord has taken me up."
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SUMMARY
Psalms 46:7 serves as a profound declaration of God's unwavering presence and protective power amidst global turmoil and personal distress. It asserts that the omnipotent "LORD of hosts" is intimately "with us," and that the covenant-keeping "God of Jacob" serves as an unassailable "refuge." This verse encapsulates a powerful message of divine sovereignty and security, inviting believers to find their ultimate confidence and peace not in earthly stability, but in the steadfast character and active intervention of God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 46:7 masterfully employs several literary devices to amplify its message of divine assurance and reinforce its theological weight. Central to its impact is Parallelism, specifically synonymous parallelism, where the two main clauses ("The LORD of hosts is with us" and "the God of Jacob is our refuge") express a similar idea in different words, reinforcing the central truth of God's protective presence. The first clause emphasizes God's universal power and active companionship, while the second highlights His covenant faithfulness and role as a secure haven. This repetition of concept through varied phrasing creates a powerful cumulative effect. The verse also functions as a Refrain within Psalm 46, appearing again in verse 11 to underscore the psalm's core message and provide structural unity, making the central affirmation unforgettable. The use of Titles for God ("LORD of hosts," "God of Jacob") serves as a form of Appellation, each title carrying rich theological meaning and emphasizing different aspects of God's character relevant to His protective role. Finally, the term "Selah" acts as a Rhetorical Marker, prompting the reader or listener to pause and deeply ponder the profound theological declaration, thus enhancing its meditative and impactful nature. The imagery of "refuge" itself is a powerful Metaphor, comparing God to a secure fortress or high tower, making an abstract theological truth tangible and relatable.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 46:7 stands as a profound theological statement on the nature of God and His relationship with His people. It articulates the twin pillars of divine omnipresence and omnipotence, declaring that the all-powerful God is intimately "with us" and serves as our impenetrable "refuge." This verse fundamentally challenges human self-reliance, redirecting trust from worldly securities to the divine. It undergirds the concept of God's covenant faithfulness, reminding believers that the "God of Jacob" — the one who faithfully guided and protected His patriarchs and nation through countless trials — remains eternally steadfast. The theological implication is that no earthly threat, no matter how overwhelming, can ultimately prevail against those who find their security in the God who commands all "hosts." This truth fosters an unshakable confidence, transforming fear into faith and anxiety into peace, rooted in the certainty of God's active and protective presence, a presence that assures victory even in the face of seemingly insurmountable odds.
REFLECTION AND APPLICATION
In a world perpetually marked by uncertainty, conflict, and personal anxieties, Psalms 46:7 offers an anchor for the soul and a profound source of spiritual resilience. The declaration "The LORD of hosts is with us; the God of Jacob is our refuge" is not merely an ancient historical affirmation but a living truth for contemporary believers. It calls us to shift our gaze from the shifting sands of worldly circumstances to the unshakeable rock of God's character. When we face personal crises, national turmoil, or global pandemics, this verse reminds us that we are never alone, for the omnipotent Commander of all creation is intimately present with us. Our ultimate security is not found in financial stability, political systems, or human strength, but in the divine stronghold that God Himself provides. Embracing this truth cultivates a deep peace that transcends understanding, empowering us to face life's storms with courage, knowing that our ultimate refuge is in the hands of the faithful God who has proven His protective love throughout history. This verse invites us to rest in His sovereign control, allowing His presence to calm our fears and His power to be our ultimate defense.
Questions for Reflection
FAQ
What does "Selah" mean at the end of the verse?
Answer: "Selah" is a Hebrew term found frequently in the Psalms and Habakkuk. While its precise meaning is debated among scholars, it is widely understood to be a musical or liturgical instruction. Most commonly, it is interpreted as a direction for the musicians to pause, perhaps for a musical interlude, a crescendo, or a moment of silence. Theologically, it serves as an invitation for the reader or listener to pause and deeply reflect on the profound truth or statement that has just been uttered. In the context of Psalms 46:7, "Selah" prompts meditation on the powerful assurance of God's presence and His role as an unassailable refuge, allowing the weight of the divine promise to fully sink in.
Why is God called "The God of Jacob" in this verse?
Answer: Calling God "The God of Jacob" is a significant theological reference that grounds God's present faithfulness in His historical covenant relationship with the patriarch Jacob, whose name was later changed to Israel. This title evokes the numerous instances where God demonstrated His unwavering presence, protection, and provision for Jacob through his trials, deceptions, and wanderings, as seen in pivotal moments like God's promise at Bethel in Genesis 28:15 or His reaffirmation of the covenant in Genesis 35:3. By using this specific appellation, the psalmist reminds the audience that the God who is "our refuge" is not a generic deity but the same faithful, covenant-keeping God who has historically delivered His people. It assures believers that His character and commitment remain constant, providing a historical precedent for His present and future protection and acting as a powerful reminder of His unchanging nature.
CHRIST-CENTERED FULFILLMENT
Psalms 46:7 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The declaration "The LORD of hosts is with us" resonates deeply with the New Testament revelation of Immanuel, "God with us," a title explicitly given to Jesus in Matthew 1:23. In Christ, God's powerful and protective presence is not merely a theological concept or a temporary intervention, but a permanent, incarnate reality. Jesus, as the Son of God, embodies the full authority of the "LORD of hosts," demonstrating His command over all creation, disease, and even death, as seen in His calming of the storm in Mark 4:39 and His resurrection power. He is the ultimate "refuge" for humanity, offering not just physical safety but spiritual salvation and eternal security from the dominion of sin and death. Through His atoning sacrifice on the cross and His glorious resurrection, Jesus became the secure stronghold for all who believe, fulfilling the promise of an unshakeable haven. His ascension and the sending of the Holy Spirit ensure that this divine presence continues to abide "with us" (as promised in John 14:16), making Him the ever-present "God of Jacob" who guides and protects His new covenant people, the Church, until His glorious return. He is the Lamb of God who takes away the sin of the world (John 1:29), and the Lion of Judah, the King of Kings, the true Commander of all hosts, in whom all the promises of God find their "Yes" and "Amen" (2 Corinthians 1:20).