own dominion, but he will make you princes in all lands.... Such a
kingdom you shall have, if you will come in to Christ, you shall have
the liberty of kings, the abundance and plenty of kings, the power of
kings, the victory of kings, and the glory of kings.—_John Preston._
_Verse 17.—“Therefore shall the people praise thee.”_ Christ’s espousing
unto himself a church, and gathering more and more from age to age by
his word and Spirit unto it, his converting souls and bringing them into
the fellowship of his family, and giving unto them princely minds and
affections, wherever they live, is a large matter of growing and
everlasting glory unto his majesty; for in regard of this point, and
what is said before in this Psalm, he addeth as the close of all,
“_Therefore shall the people praise thee._”—_David Dickson._
Verse 17.—In the Hebrew text, which is here quoted, there is a particle
added to the word _ever_, which in that case intendeth a proper
everlastingness, without any period or end at all, and thereupon
translated “_for ever and ever_.”—_William Gouge, D.D._ on Hebrews i. 8.
_Verse 17 (last clause)_:—
“When morning gilds the skies,
My heart awaking cries;
May Jesus Christ be praised.
...
When sleep her balm denies,
My silent spirit sighs;
May Jesus Christ be praised.
...
In heaven’s eternal bliss,
The loveliest strain is this;
May Jesus Christ be praised.
...
To God the Word on high,
The hosts of angels cry;
May Jesus Christ be praised.
Let mortals, too, upraise
Their voice in hymns of praise;
May Jesus Christ be praised.
Let earth’s wide circle round,
In joyful notes resound;
May Jesus Christ be praised.
Let air, and sea, and sky,
From depth to height reply;
May Jesus Christ be praised.
Be this while life is mine,
My canticle divine;
May Jesus Christ be praised.
Be this the eternal song
Through all the ages on;
May Jesus Christ be praised.”
_Translated by Edward Caswall, in “Poems,” 1861._
HINTS TO PREACHERS.
_Verse 1._—In the preface, the prophet commends the subject he is to
treat of, signifying, 1. That it is _a good matter_—_good_, as speaking
of the Son of God, who is the _chief good_. 2. _Good for us_; for upon
the marriage of Christ to his church depends our good.—_Bishop
Nicholson._
_Verse 1._—Character read by heart-writing. I. The true lover of Christ
is sincere—“_my heart_”. II. He is a man of emotion. III. A man of holy
meditation. IV. A man of experience—“_things I have made_.” V. A man who
bears witness for the Lord.
_Verse 1._—Three things requisite for Christian teaching: I. That the
matter be good; and concerning the best of all subjects, “_touching the
King_.” II. That the language be fluent like the pen, etc. 1. Partly
from nature. 2. Partly from cultivation. 3. Partly from the Spirit of
God. III. That the heart be absorbed in it—“_My heart is inditing._”—_G.
R._
_Verse 2._—In what respects Jesus is fairer than the best of men.
_Verse 2._—Jesus—his person, his gospel, his fulness of blessing.
_Verse 2._—I. We may and ought to praise Christ. Angels do, God does,
Scripture does, Old Testament saints and New, so should we. It is the
work of heaven begun on earth. II. For what should we praise him? 1. For
his beauty. Is wisdom beauty? Is righteousness? Is love? Is meekness?
All are found in him supremely—
“All human beauties, all divine,
In our Redeemer meet and shine.”
2. For his grace. Grace of God treasured up in him. 3. For his
blessedness—of God and for ever.—_G. R._
_Verses 2-5._—In these verses the Lord Jesus is presented, I. As most
amiable in himself. II. As the great favourite of heaven. III. As
victorious over his enemies.—_Matthew Henry._
_Verse 3._—The captain’s presence desired by the soldier. It is our
honour, our delight, our safety, our strength, our victory, our reward.
_Verses 3-5._—Messiah’s victory predicted and desired.—_E. Payson’s
Sermon._
_Verse 5._—I. Arrows of judicial wrath are sharp. II. Arrows of
providential goodness are sharper still. III. Arrows of subduing grace
are sharpest of all. The quiver of the Almighty is full of these
arrows.—_G. R._
_Verse 5._—Arrows—what they are; whose they are; whom they strike; where
they strike; what they do, and what follows.
_Verse 6._—The God, the king, his throne, its duration, his sceptre. Let
us worship, obey, trust, acquiesce, rejoice.
_Verses 6, 7._—Empire, Eternity, Equity, Establishment, Exultation.
_Verse 7.—“Thou hatest wickedness.”_ He hated it when it assailed him in
his temptation, hated it in others, denounced it, died to slay it, will
come to condemn it.
_Verse 7._—Christ’s love and hate.
_Verse 8._—Christ’s garments—his offices, his two natures, his
ordinances, his honours, all are full of fragrance.
_Verse 8.—“Whereby they have made thee glad.”_ We make Jesus glad by our
love, our praise, our service, our gifts, our holiness, our fellowship
with him.
_Verse 8._—I. The odour of his garments, not of blood and battle, but of
sweet perfume. II. The splendour of his palaces—ivory for rareness,
purity, durability, etc. III. The source of his delight. 1. Himself, the
sweet odour of his own graces. 2. His people, the savour of those who
are saved. 3. His enemies, “even in them that perish.” 4. All holy happy
creatures who unite to make him glad.—_G. R._
_Verse 10._—“Christ the best husband: or, an earnest invitation to young
women to come and see Christ.”—_George Whitefield’s “Sermon, Preached to
a Society of Young Women, in Fetter Lane.”_
_Verses 9, 10._—I. The connections of the Bridegroom are to be
remembered, those of the Bride to be forgotten.
_Verse 11.—“So shall the king greatly desire thy beauty.”_ Christ
delighting in the Beauty of the Righteous.—_Martin Luther._ [_Select
Works, by H. Cole._ I. 281.]
_Verses 13-15._—I. The Bride’s _new name_—“The king’s daughter.” She is
the king’s daughter for two reasons. 1. She is _born_ of God; and 2. She
is _espoused_ to the Son of God. II. The Bride’s _character_—“All
glorious within.” 1. Because _Christ reigns on the throne of her heart_.
2. Because _she is the temple of the Holy Ghost_. III. The Bride’s
_raiment_—“wrought gold,” “needlework:” this is the _righteousness of
Christ_; in other words, 1. His _perfect obedience_. 2. His _atoning
death_. IV. The Bride’s _companions_—“Virgins that follow her.” V. The
Bride’s _home-going_—“She shall be brought unto the king in raiment of
needlework.... With gladness and rejoicing shall they be brought: they
shall enter into the king’s palace.” 1. _She shall see the king in his
beauty._ 2. _There will be an open declaration of his love to her before
all worlds._—_Duncan Macgregor, M.A._
_Verse 14._—I. The presentation of the church to Christ. 1. When
souls are first brought to him—“I have espoused you as,” etc. 2.
When they come before him at death. 3. When the perfected church is
presented to him—“That he might present it,” etc. II. The manner of
presentation—1. “in raiment,” etc., such as he himself wrought out.
2. With all her followers. (1.) Their purity—“virgins.” (2.) Their
fellowship—“companions.” (3.) Their succession—“that follow thee,”
from one age to another until they are complete.—_G. R._
_Verse 17._—I. Christ is the Father’s delight. “_I_ will make,” etc. II.
He is the church’s theme—his name shall be remembered; and III. He is
heaven’s glory, “Shall praise thee,” etc.—_G. R._
Footnote 20:
Rivetus.
PSALM XLVI.
TITLE.—To the Chief Musician.—_He who could sing other Psalms so well
was fitly entrusted with this noble ode. Trifles may be left to commoner
songsters, but the most skilful musician in Israel must be charged with
the due performance of this song, with the most harmonious voices and
choicest music._ For the Sons of Korah. _One alone cannot fulfil the
praise, there must be picked choristers under him, whose joyful
privilege it shall be to celebrate the service of song in the house of
the Lord. As to why the Sons of Korah were selected, see our remarks at
the head of Psalm XLII. It may be well to add that they were a division
of the Levites who took their turn in serving at the temple. All the
works of holy service ought not to be monopolised by one order of
talent, each company of believers should in due course enjoy the
privilege. None ought to be without a share in the service of God._
A Song upon Alamoth. _Which may denote that the music was to be pitched
high for the treble or soprano voices of the Hebrew virgins. They went
forth in their dances to sing the praises of David when he smote the
Philistine, it was meet that they should make merry and be glad when the
victories of Jehovah became their theme. We need to praise God upon
virgin hearts, with souls chaste towards his fear, with lively and
exalted expressions, and gladsome strains. Or the word Alamoth may refer
to shrill-sounding instruments, as in 1 Chron. xv. 20, where we read
that Zechariah, and Eliab, and Benaiah were to praise the Lord “with
psalteries on Alamoth.” We are not always, in a slovenly manner, to fall
into one key, but with intelligence are to modulate our praises and make
them fittingly expressive of the occasion and the joy it creates in our
souls. These old musical terms cannot be interpreted with certainty, but
they are still useful because they show that care and skill should be
used in our sacred music._
SUBJECT.—_Happen what may, the Lord’s people are happy and secure, this
is the doctrine of the Psalm, and it might, to help our memories, be
called_ THE SONG OF HOLY CONFIDENCE, _were it not that from the great
reformers love to this soul-stirring hymn it will probably be best
remembered as_ LUTHER’S PSALM.
DIVISION.—_It is divided by inspired authority into three parts, each of
which ends with Selah._
EXPOSITION.
God _is_ our refuge and strength, a very present help in trouble.
2 Therefore will not we fear, though the earth be removed, and
though the mountains be carried into the midst of the sea;
3 _Though_ the waters thereof roar _and_ be troubled, _though_ the
mountains shake with the swelling thereof. Selah.
1. “_God is our refuge and strength._” Not our armies, or our
fortresses. Israel’s boast is in Jehovah, the only living and true God.
Others vaunt their impregnable castles, placed on inaccessible rocks and
secured with gates of iron, but God is a far better refuge from distress
than all these: and when the time comes to carry the war into the
enemy’s territories, the Lord stands his people in better stead than all
the valour of legions or the boasted strength of chariot and horse.
Soldiers of the cross, remember this, and count yourselves safe, and
make yourselves strong in God. Forget not the personal possessive word
“_our_;” make sure each one of your portion in God, that you may say,
“He is _my_ refuge and strength.” Neither forget the fact that God is
our refuge just now, in the immediate present, as truly as when David
penned the word. God alone is our all in all. All other refuges are
refuges of lies, all other strength is weakness, for power belongeth
unto God: but as God is all-sufficient, our defence and might are equal
to all emergencies. “_A very present help in trouble_,” or _in
distresses he has so been found_, he has been tried and proved by his
people. He never withdraws himself from his afflicted. He is their help,
truly, effectually, constantly; he is present or near them, close at
their side and ready for their succour, and this is emphasised by the
word “_very_” in our version, he is more present than friend or relative
can be, yea, more nearly present than even the trouble itself. To all
this comfortable truth is added the consideration that his assistance
comes at the needed time. He is not as the swallows that leave us in the
winter; he is a friend in need and a friend indeed. When it is very dark
with us, let brave spirits say, “Come, let us sing the forty-sixth
Psalm.”
“A fortress firm, and steadfast rock,
Is God in time of danger;
A shield and sword in every shock,
From foe well-known or stranger.”
2. “_Therefore._” How fond the Psalmist is of therefores! his poetry is
no poetic rapture without reason, it is as logical as a mathematical
demonstration. The next words are a necessary inference from these.
“_Will not we fear._” With God on our side, how irrational would fear
be! Where he is all power is, and all love, why therefore should we
quail? “_Though the earth be removed_,” though the basis of all visible
things should be so convulsed as to be entirely changed. “_And though
the mountains be carried into the midst of the sea_;” though the firmest
of created objects should fall to headlong ruin, and be submerged in
utter destruction. The two phrases set forth the most terrible
commotions within the range of imagination, and include the overthrow of
dynasties, the destruction of nations, the ruin of families, the
persecutions of the church, the reign of heresy, and whatever else may
at any time try the faith of believers. Let the worst come to the worst,
the child of God should never give way to mistrust; since God remaineth
faithful there can be no danger to his cause or people. When the
elements shall melt with fervent heat, and the heavens and the earth
shall pass away in the last general conflagration, we shall serenely
behold “the wreck of matter, and the crash of worlds,” for even then our
refuge shall preserve us from all evil, our strength shall prepare us
for all good.
3. “_Though the waters thereof roar and be troubled._” When all things
are excited to fury, and reveal their utmost power to disturb, faith
smiles serenely. She is not afraid of noise, nor even of real force, she
knows that the Lord stilleth the raging of the sea, and holdeth the
waves in the hollow of his hand. “_Though the mountains shake with the
swelling thereof._” Alps and Andes may tremble, but faith rests on a
firmer basis, and is not to be moved by swelling seas. Evil may ferment,
wrath may boil, and pride may foam, but the brave heart of holy
confidence trembles not. Great men who are like mountains may quake for
fear in times of great calamity, but the man whose trust is in God needs
never be dismayed.
“_Selah._” In the midst of such a hurly-burly the music may well come to
a pause, both to give the singers breath, and ourselves time for
meditation. We are in no hurry, but can sit us down and wait while earth
dissolves, and mountains rock, and oceans roar. Ours is not the headlong
rashness which passes for courage, we can calmly confront the danger,
and meditate upon terror, dwelling on its separate items and united
forces. The pause is not an exclamation of dismay, but merely a rest in
music: we do not suspend our song in alarm, but retune our harps with
deliberation amidst the tumult of the storm. It were well if all of us
could say, “_Selah_,” under tempestuous trials, but alas! too often we
speak in our haste, lay our trembling hands bewildered among the
strings, strike the lyre with a rude crash, and mar the melody of our
life-song.
4 _There is_ a river, the streams whereof shall make glad the city
of God, the holy _place_ of the tabernacles of the Most High.
5 God _is_ in the midst of her; she shall not be moved: God shall
help her, _and that_ right early.
6 The heathen raged, the kingdoms were moved: he uttered his voice,
the earth melted.
7 The LORD of hosts is with us; the God of Jacob _is_ our refuge.
Selah.
4. “_There is a river._” Divine grace like a smoothly flowing,
fertilising, full, and never-failing river, yields refreshment and
consolation to believers. This is the river of the water of life, of
which the church above as well as the church below partakes evermore. It
is no boisterous ocean, but a placid stream, it is not stayed in its
course by earthquakes or crumbling mountains, it follows its serene
course without disturbance. Happy are they who know from their own
experience that there is such a river of God. “_The streams whereof_” in
their various influences, for they are many, “_shall make glad the city
of God_,” by assuring the citizens that Zion’s Lord will unfailingly
supply all their needs. The streams are not transient like Cherith, nor
muddy like the Nile, nor furious like Kishon, nor treacherous like Job’s
deceitful brooks, neither are their waters “naught” like those of
Jericho, they are clear, cool, fresh, abundant, and gladdening. The
great fear of an Eastern city in time of war was lest the water supply
should be cut off during a siege; if that were secured the city could
hold out against attacks for an indefinite period. In this verse,
Jerusalem, which represents the church of God, is described as well
supplied with water, to set forth the fact, that in seasons of trial
all-sufficient grace will be given to enable us to endure unto the end.
The church is like a well-ordered city, surrounded with mighty walls of
truth and justice, garrisoned by omnipotence, fairly built and adorned
by infinite wisdom: its burgesses the saints enjoy high privileges; they
trade with far-off lands, they live in the smile of the King; and as a
great river is the very making and mainstay of a town, so is the broad
river of everlasting love and grace their joy and bliss. The church is
peculiarly the “_City of God_,” of his designing, building, election,
purchasing and indwelling. It is dedicated to his praise, and glorified
by his presence. “_The holy place of the tabernacles of the Most High._”
This was the peculiar glory of Jerusalem, that the Lord within her walls
had a place where he peculiarly revealed himself, and this is the choice
privilege of the saints, concerning which we may cry with wonder, “Lord,
how is it that thou wilt manifest thyself unto us, and not unto the
world?” To be a temple for the Holy Ghost is the delightful portion of
each saint, to be the living temple for the Lord our God is also the
high honour of the church in her corporate capacity. Our God is here
called by a worthy title, indicating his power, majesty, sublimity, and
excellency; and it is worthy of note that under this character he dwells
in the church. We have not a great God in nature, and a little God in
grace; no, the church contains as clear and convincing a revelation of
God as the works of nature, and even more amazing is the excellent glory
which shines between the cherubim overshadowing that mercy-seat which is
the centre and gathering place of the people of the living God. To have
the Most High dwelling within her members, is to make the church on
earth like the church in heaven.
5. “_God is in the midst of her._” His help is therefore sure and near.
Is she besieged, then he is himself besieged within her, and we may be
certain that he will break forth upon his adversaries. How near is the
Lord to the distresses of his saints, since he sojourns in their midst!
Let us take heed that we do not grieve him; let us have such respect to
him as Moses had when he felt the sand of Horeb’s desert to be holy, and
put off his shoes from off his feet when the Lord spake from the burning
bush. “_She shall not be moved._” How can she be moved unless her
enemies move her Lord also? His presence renders all hope of capturing
and demolishing the city utterly ridiculous. The Lord is in the vessel,
and she cannot, therefore, be wrecked. “_God shall help her._” Within
her he will furnish rich supplies, and outside her walls he will lay her
foes in heaps like the armies of Sennacherib, when the angel went forth
and smote them. “_And that right early._” As soon as the first ray of
light proclaims the coming day, at the turning of the morning God’s
right arm shall be outstretched for his people. The Lord is up betimes.
We are slow to meet him, but he is never tardy in helping us. Impatience
complains of divine delays, but in very deed the Lord is not slack
concerning his promise. Man’s haste is often folly, but God’s apparent
delays are ever wise; and, when rightly viewed, are no delays at all.
To-day the bands of evil may environ the church of God, and threaten her
with destruction; but ere long they shall pass away like the foam on the
waters, and the noise of their tumult shall be silent in the grave. The
darkest hour of the night is just before the turning of the morning; and
then, even then, shall the Lord appear as the great ally of his church.
6. “_The heathen raged._” The nations were in a furious uproar, they
gathered against the city of the Lord like wolves ravenous for their
prey; they foamed, and roared, and swelled like a tempestuous sea. “_The
kingdoms were moved._” A general confusion seized upon society; the
fierce invaders convulsed their own dominions by draining the population
to urge on the war, and they desolated other territories by their
devastating march to Jerusalem. Crowns fell from royal heads, ancient
thrones rocked like trees driven of the tempest, powerful empires fell
like pines uprooted by the blast: everything was in disorder, and dismay
seized on all who knew not the Lord. “_He uttered his voice, the earth
melted._” With no other instrumentality than a word the Lord ruled the
storm. He gave forth a voice and stout hearts were dissolved, proud
armies were annihilated, conquering powers were enfeebled. At first the
confusion appeared to be worse confounded, when the element of divine
power came into view; the very earth seemed turned to wax, the most
solid and substantial of human things melted like the fat of rams upon
the altar; but anon peace followed, the rage of man subsided, hearts
capable of repentance relented, and the implacable were silenced. How
mighty is a word from God! How mighty the Incarnate Word. O that such a
word would come from the excellent glory even now to melt all hearts in
love to Jesus, and to end for ever all the persecutions, wars, and
rebellions of men!
7. “_The Lord of hosts is with us._” This is the reason for all Zion’s
security, and for the overthrow of her foes. The Lord rules the angels,
the stars, the elements, and all the hosts of heaven; and the heaven of
heavens are under his sway. The armies of men though they know it not
are made to subserve his will. This Generalissimo of the forces of the
land, and the Lord High Admiral of the seas, is on our side—our august
ally; woe unto those who fight against him, for they shall fly like
smoke before the wind when he gives the word to scatter them. “_The God
of Jacob is our refuge._” Immanuel is Jehovah of Hosts, and Jacob’s God
is our high place of defence. When this glad verse is sung to music
worthy of such a jubilate, well may the singers pause and the players
wait awhile to retune their instruments; here, therefore, fitly stands
that solemn, stately, peaceful note of rest, SELAH.
8 Come, behold the works of the LORD, what desolations he hath made
in the earth.
9 He maketh wars to cease unto the end of the earth; he breaketh the
bow, and cutteth the spear in sunder; he burneth the chariot in the
fire.
10 Be still, and know that I _am_ God: I will be exalted among the
heathen, I will be exalted in the earth.
11 The LORD of hosts is with us; the God of Jacob _is_ our refuge.
Selah.