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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?
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?
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SUMMARY
Psalms 46:8 extends a profound and urgent invitation to all humanity to observe the majestic and often awe-inspiring interventions of the LORD in the world. It specifically draws attention to the "desolations" He has wrought upon the earth, presenting them not as arbitrary acts of destruction, but as deliberate expressions of His supreme power, unwavering sovereignty, and righteous judgment. This verse serves as a stark reminder that even amidst global chaos and upheaval, God remains actively involved, orchestrating events with divine purpose, often clearing the way for the establishment of His perfect peace and ultimate reign.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 46:8 employs several potent literary devices to convey its profound message. The verse begins with a strong Imperative, "Come, behold," which functions as a direct command, demanding immediate attention and inviting the reader into a posture of active observation and deep contemplation. This imperative creates a sense of urgency and underscores the critical importance of the subject matter. The phrase "what desolations he hath made in the earth" utilizes vivid Imagery, painting a stark and powerful picture of widespread ruin and transformative upheaval. This imagery evokes a sense of awe, and perhaps even fear, at the sheer extent of God's power and His capacity to reshape the world. There is also a subtle but significant use of Anthropomorphism in "he hath made," attributing human-like agency and deliberate action to God in the act of causing these desolations, thereby emphasizing His intentional and active involvement in historical events. Furthermore, the verse functions as a critical turning point within the psalm, creating a powerful Juxtaposition between the raging chaos described earlier (mountains shaking, nations raging) and God's decisive, world-altering actions that lead to the ultimate peace promised in the subsequent verses. This striking contrast underscores God's unique ability to bring order out of chaos through His sovereign and irresistible power.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 46:8 profoundly articulates God's active sovereignty, not just in creation and sustenance, but also in judgment and the dismantling of human systems that oppose His will. The "desolations" are a testament to God's ultimate authority over all earthly powers and natural forces, demonstrating that no human endeavor or natural phenomenon is outside His purview. This verse challenges a purely human-centric or naturalistic view of history, asserting that God is the primary agent behind significant global shifts, often using seemingly destructive events to achieve His righteous ends. These divine interventions are purposeful, serving to humble the proud, bring justice to the oppressed, and clear the way for the establishment of His kingdom. It reminds us that God's power is not merely benevolent but also just and capable of bringing about radical transformation, even through means that appear harsh, ultimately paving the way for His perfect peace and the manifestation of His glory.
REFLECTION AND APPLICATION
In a world frequently marked by conflict, natural disasters, societal upheaval, and seemingly insurmountable challenges, Psalms 46:8 offers a crucial theological anchor and a profound call to spiritual discernment. It invites believers to cultivate a perspective that recognizes God's active hand even in the most challenging and seemingly destructive events. Rather than viewing such occurrences as random, purely human-driven, or devoid of divine purpose, this verse calls us to "behold" them as part of God's larger, sovereign plan. This understanding can foster profound trust, reminding us that God is never absent, powerless, or surprised, but rather orchestrating all things, even "desolations," to achieve His ultimate purposes of justice, redemption, and the establishment of His kingdom. It encourages us to find stillness and confidence in His unwavering control (Psalms 46:10), knowing that His powerful interventions, though sometimes severe and beyond our immediate comprehension, are always aimed at bringing about His righteous will and ultimate peace. This perspective should inspire awe and reverence for God's immense power and holiness, motivating us to align our lives with His purposes and to seek His kingdom above all else, even when His ways are mysterious.
Questions for Reflection
FAQ
Does "desolations" imply God is destructive or evil?
Answer: No, "desolations" does not imply God is destructive or evil in a malevolent or capricious sense. Instead, it refers to His sovereign power to bring about judgment, dismantle oppressive systems, or clear the way for His righteous purposes. In the immediate context of Psalm 46, these "desolations" are a necessary precursor to God making wars cease and establishing His peace (Psalms 46:9). God's actions, even those that involve what appears to be destruction, are always just, purposeful, and ultimately aimed at redemption, the establishment of His holy kingdom, and the vindication of His righteousness, as seen throughout the biblical narrative.
How does this verse relate to natural disasters today?
Answer: While Psalm 46:8 specifically refers to God's direct and intentional "desolations," often in the context of divine judgment against nations or human rebellion, it broadly affirms God's ultimate sovereignty over all earthly events, including natural phenomena. The Bible teaches that we live in a fallen world where creation groans under the weight of sin (Romans 8:22). While not every natural disaster is a direct, specific "desolation" from God in the same way as described in this psalm, the verse reminds us that God is never outside of, or surprised by, such events. He remains sovereign over all things, and can use even these circumstances to call humanity to repentance, to demonstrate His power, or to further His redemptive plans, as He did in the flood narrative (Genesis 6-9).
Is this verse only about judgment, or is there hope?
Answer: While Psalms 46:8 explicitly highlights God's power to bring "desolations," it is not solely about judgment; it is deeply intertwined with profound hope. In the immediate literary context, these "desolations" are the very means by which God brings about an end to war and establishes universal peace (Psalms 46:9). The psalm concludes with the reassuring declaration that "The LORD of hosts is with us; the God of Jacob is our refuge" (Psalms 46:11). Therefore, the "desolations" are seen as a necessary, powerful act of God to clear the way for His ultimate reign of righteousness and peace, offering profound hope and security to those who trust in Him.
CHRIST-CENTERED FULFILLMENT
Psalms 46:8, with its urgent call to "Come, behold the works of the LORD, what desolations he hath made in the earth," finds its ultimate and most profound Christ-centered fulfillment in the person and redemptive work of Jesus. While the Old Testament "desolations" often involved physical destruction and judgment upon nations, Christ's first coming initiated a spiritual "desolation" of the kingdom of darkness and its oppressive rule. He came not to condemn the world, but to save it (John 3:17), yet His very presence, His authoritative teaching, and His miraculous works exposed sin and brought about the decisive desolation of Satan's power over humanity. On the cross, Jesus achieved the ultimate triumph, disarming the rulers and authorities, making a public spectacle of them, and triumphing over them (Colossians 2:15). This was a definitive "desolation" of the spiritual forces of evil that had held humanity captive. Furthermore, the "desolations" of God foreshadow Christ's glorious second coming, where He will return as the divine warrior, the "King of kings and Lord of lords" (Revelation 19:16), to execute righteous judgment upon all unrighteousness, bringing ultimate and final "desolation" to all evil, rebellion, and suffering. This final, decisive act of divine judgment will perfectly clear the way for the establishment of His eternal kingdom of peace, where He will wipe away every tear and make all things new (Revelation 21:4-5). Thus, the "desolations" of the LORD, both spiritual and eschatological, are ultimately for the purpose of establishing the perfect and everlasting reign of Christ, bringing about a new heavens and a new earth where righteousness dwells.