Psalm 46:4














This psalm is one of those "for the sons of Korah," on which see our remarks on Psalm 42. It is "a song upon Alamoth," which, according to Furst, is the proper name of a musical choir. As the word "Alamoth" means "virgins," it is supposed that the song was for soprano voices. We have, however, to deal with the contents of the song itself. It has long been a favourite with the people of God. "This is my psalm," said Luther. To this we owe his "Ein feste Burg ist unser Gott," and many other songs of the sanctuary. It would seem to have been suggested by some one of the many deliverances which the Hebrews had from the onsets of their foes; but to which of those it specially refers, is and must be left an open question. There are phrases in it which remind us of the redemption from Egypt (cf. ver. 5 with Exodus 14:27, Hebrew). There are others which recall the deliverance for which Jehoshaphat prayed (cf. vers. 10, 11 with 2 Chronicles 20:17, 22, 23). Other words vividly set forth the boasting of Sennacherib and the destruction of his army (cf. vers. 3, 6 with 2 Kings 18:29-35; 2 Kings 19:6, 7, 15-19, 28, 35). At each of these crises the four points of this psalm would be

(1) a raging storm;

(2) a commanding voice;

(3) a humbled foe;

(4) a jubilant song.

And how many times this song has been sung by individuals, by families, by Churches, by nations, the closest students of history best can tell. And in setting forth this song for homiletic use, we might show that it records the repeated experience of the Church; that it becomes the grateful song of the family; that it fits the lips of the believer in recounting providential mercy; that it is the constant song of the saints in rehearsing redemption's story. To deal with all these lines of thought would far exceed our space. We will confine ourselves to the last-named use of the words before us, showing that this forty-sixth psalm means far more on the lips of the Christian than it did on the lips of Old Testament believers. It is not the song itself that is our chief joy, but that revelation of God which has made such a song possible for believers - first under the Old Testament, and specially, in Christ, under the New Testament.

I. THE SAINTS NOW HAVE A CLEARER VIEW OF GOD. (Hebrews 1:1, 2.) Of old, God spake through prophets; now he speaks in his Son. And when we hear our Lord say, "He that hath seen me, hath seen the Father," we know at once to whom to turn for the interpretation of that greatest of all words, "God." To the Hebrews, their covenant God was revealed in words (Exodus 34:6, 7); but to us he is revealed in the living Word, in the Person of the incarnate Son of God. "In him dwelleth all the fulness of the Godhead bodily."

II. THE SAINTS NOW CAN RECORD A GREATER DELIVERANCE than Israel of old could boast - an infinitely greater one. Not only was there all the difference between rescues that were local, temporary, national, and one that is for the race for all time, but also the difference between a deliverance from Egypt, Ammon, Moab, and Assyria, and one that is from Satan and from sin; from the curse of a broken Law, and from the wrath to come. The song of Miriam is infinitely outdone by the new song, even the song of Moses and the Lamb.

III. THE SAINTS CAN NOW REJOICE IN A BETTER COVENANT. At the back, so to speak, of the psalm before us there was a recognized covenant between God and the people (Exodus 19:5, 6; Psalm 46:7, 11). In the later days of David "the everlasting covenant" was the aged monarch's hope and rest. But now, in Christ, we have the "better covenant," "the everlasting covenant," sealed and ratified with blood (Hebrews 8:6; Hebrews 13:20; Matthew 26:28). This covenant assures to the penitent, forgiveness of sins and an inheritance among them that are sanctified. It includes all that Christ is and has, as made over to those who rely on him, for ever and for ever. It is not dependent on the accidents of time or sense. No duration can weaken it; no ill designs can mar it; not all the force of earth or hell can touch these who look to "the sure mercies of David."

IV. THE SAINTS NOW MAKE UP A MORE PRIVILEGED CITY. (Ver. 4.) While nations were proudly and angrily raging like the wild waves of the tossing sea, there was a calm, peaceful river, whose branches peacefully flowed through the city of God. Thus beautifully does the psalmist indicate the calm which took possession of believers then, while the nations roared around them. And in "the new Jerusalem," the present "city of God," which Divine love founded, and which Divine power is building up, there still flows the deep, still, calm river of Divine peace and joy and love. Or, if it be preferred, let Dr. Watts tell " That sacred stream, thine Holy Word, That all our raging fear controls; Sweet peace thy promises afford, And give new strength to fainting souls." Through the new city of God, the Holy Catholic Church, made up of all believers, this peaceful stream ever runs, refreshing and fertilizing wherever it flows. No frost congeals it; no heat can dry it up; it will eternally make glad the city of God. Hence -

V. THE SAINTS NOW PEAL FORTH A MORE JUBILANT SONG, We can sing this psalm, especially its first verse, with wider intelligence, larger meaning, deeper peace, and more expansive joy, than were possible to the Hebrews of old. As revelation has advanced, the believer's joy in God has grown likewise. Faith becomes larger as faith's Object becomes clearer. And no Hebrew could sing of the deliverance of his fathers so joyously as we can sing of the redemption of a world - a redemption in which we can rejoice, not only in our days of sadness, but in our days of gladness too. And as the psalmist could think of God as the Lord of hosts, and yet the God of Jacob; as the Leader of the armies of heaven, and yet the Helper of the lonely, wayworn traveller; so the believer, in thinking of the redemption which is in Christ Jesus, can say, "He died for all," and also, "He loved me, and gave himself for me."

VI. THE SONG IS GRANDEST WHERE TROUBLE HAS BEEN THE GREATEST. "He has been found a Help in trouble exceedingly " - the adverb expressive of intensity may refer to the greatness of the trouble. But however this may be, certain it is that it is in the troubles of life that the believer finds out all that God is to him. And the man who can sing this psalm most jubilantly is the one who has been weighted with care most heavily. This is the glory of our great redeeming God. He is a Friend for life's dark days, as well as for the bright ones. Note:

1. The troubles of life often bring out to us our need of God. It is easy to be serene when trouble is far from us, and to spin fine philosophic webs; but let trouble come upon us, - that will make all the difference. The late beloved Princess Alice was almost led to the dark negations of Straussianism; but when she lost her child, her trouble led her to feel her need of a Refuge, and then she sought and found the Lord. Ellen Watson, the accomplished mathematician, revelled in exact science, and "wanted nothing more," till the death of a friend broke in on her exact science, rent her heart, opened her eyes, and was the means of leading her to Jesus. The experience of a young civil engineer, whom the writer visited in his last illness, was precisely the same.

2. Those who can give us no comfort or rest in the troubles of life are of little use in such a world as this. In a letter of an aged Unitarian minister to a friend of the writer, the expression is used, "I am just battling with the inevitable." "Battling with the inevitable!" So it must be, if men turn away from our God as the Redeemer from sin, the Saviour of the lost.

3. It is the glory of Christ as our Refuge that he can hide us securely in the fiercest troubles of life.

"Should storms of sevenfold thunder roll, And shake the globe from pole to pole No flaming bolt shall daunt my face For Jesus is my Hiding-place." ? C.

There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the Most High.
There are two remarkable events in the history of Israel, one or the other of which most probably supplied the historical basis upon which this psalm rests. One is that singular deliverance of the armies of Jehoshaphat from the attacking forces of the bordering nations, but I think rather that the more ordinary reference is the correct one, which sees JCr/ this psalm and in the two succeeding, the echoes of that supernatural deliverance of Israel in the time of Hezekiah, when "The Assyrian came down like a wolf on the fold," and Sennacherib and all his army were, by the blast from the breath of His nostrils, swept into swift destruction. Now, these verses are the cardinal central portion of the song. We may call them The Hymn of the defence and the deliverance of the city of God. The main turning points in them are —

I. THE GLADDENING RIVER — an emblem of many great and joyous truths. This river is God Himself in the outflow and self-communication of His own grace to the soul. The stream is the fountain in flow. Concerning this communication note —

1. The manner of it. In the previous verses you can hear the wild waves of the sea dashing round the base of the firm hills, sapping their strength, and toppling their crests down in the bubbling, yeasty foam. Remember how, not only in Scripture but in all poetry, the sea has been the emblem of endless unrest. Its waters, those barren, wandering fields of foam, going moaning round the world with unprofitable labour, how they have been the emblem of unbridled power; of tumult and strife, and anarchy and rebellion! Then mark how our text brings into sharpest contrast with all that hurly-burly of the tempest, and the dash and roar of the troubled waters, the gentle, quiet flow of the river, "the streams whereof make glad the city of God," the translucent little ripples purling along beds of golden pebbles, and the enamelled meadows drinking the pure stream as it steals by them. Thus, says our psalm, not with noise, not with tumult, not with conspicuous and destructive energy, but in silent, secret, underground communications — God's grace, God's love, His peace, His power, His Almighty and gentle Self flow into men's souls. The extremest power is silent.

2. Their number and variety. "The streams whereof," that is to say, "the divisions whereof." As Eastern rivers are broken up into canals that are led off to each man's plot of ground. Listen to words that are a commentary upon this verse, "All these worketh that one and the self-same Spirit, dividing unto every man severally as he will."

3. The effects of this communicated God. "The streams make glad." They to whom this stream pours shall know no thirst; they who possess it from them it shall come. Out of him "shall flow rivers of living water." "The least flower with a brimming cup may stand, And share its dewdrop with another near." The city thus supplied may laugh at besieging hosts. With the deep reservoir in its central fortress, the foe may do as they list to all surface streams; its water shall be sure, and no raging thirst shall ever drive it to surrender.

II. Then notice secondly, substantially the same general thought, but modified and put in plain words — THE INDWELLING HELPER. "God is in the midst of her, she shall not be moved: "God shall help her, and that right early." Or, as the latter clause had better be translated, as it is given in the margin of some of our Bibles, "God shall help her at the appearance of the morning." There are two things then. First of all, the constant presence; and second, help at the right time. "The Lord is in the midst of her" — that is the perennial fact. "The Lord shall help her, and that right early" — that is the "grace for seasonable help."

III. The psalm having set forth these broad grounds of confidence, goes on to tell THE STORY OF THE ACTUAL DELIVERANCE WHICH CONFIRMS THEM, That deliverance comes from the Conquering Voice. "He uttered His voice — the earth melted." With what vigour these hurried sentences describe, first the wild wrath and formidable movements of the foe, and then the one sovereign word which quells them all, as well as the instantaneous weakness that dissolves the seeming solid substance when the breath of His lips smites it! How grand and lofty the thought I the simple word conquers all opposition. He speaks and it is done. "The depths are congealed in the breast of the sea!" As if you were to lay hold upon Niagara in its wildest plunge, and then with a word to freeze all its descending waters, and stiffen them into immoveableness in fetters of eternal ice. So, He utters His voice, and all meaner noises are hushed. "His voice the earth melted." How grandly, too, these last words give the impression of immediate and utter dissolution of all opposition! All the Titanic brute forces are, at His voice, disintegrated, and lose their organization and solidity. "The hills melted like wax; The mountains flowed down at Thy presence." The psalmist is generalizing the historical fact of the sudden and utter destruction of Sennacherib's host into a universal law. And it is a universal law — true for us as for Hezekiah and the sons of Korah, true for all generations.

IV. THE ACT BY WHICH WE ENTER THE CITY OF GOD. "The Lord of Hosts is with us, the God of Jacob is our refuge." There must be personal appropriation. We must make these truths our own, grasping them by faith, and unite ourselves with the great multitude who are joined together in Him.

(A. Maclaren, D. D.)

I. WHAT IS HERE MEANT BY THE CITY OF GOD. Two descriptive pictures are laid before us. One is a scene of wild commotion. The earth is removed from its place; the mountains are carried into the midst of the sea. The other scene stands out in marked contrast to this. A placid river runs through a sheltered valley; utterly unaffected by the elemental disturbances which surround it, and sending to every part of the city, through which it flows, its calm fertilizing streams of health and peace. The scene of tempest and commotion is the world. The scene of silent usefulness, and sheltered repose, and enjoyed and diffused blessing — the city watered by a river — is the Church of God. And how true is the picture as seen in the respective destinies of secular communities and the one spiritual community of God's Church I The spiritual Zion has always been able to hold her own. It has been God's stronghold, having "salvation for its walls and bulwarks," and girt round on every side by the everlasting hills.

II. THE SPIRITUAL HAPPINESS OF THE TRUE CHURCH OF GOD.

1. It is implied that, in this city of God, there is much of inward tranquillity and peacefulness. A contrast is presented between the calm which reigns in the city, and the tempest which is raging outside. It is the calm of the Divine presence. "God is in the midst of her; she shall not be moved" — neither by weapons turned against her, nor dangers threatening her, nor calamities and fears casting her down. But let us not lose ourselves in generalities. The tranquillity of the Church is the tranquillity of every individual member of that Church. It is the calm repose of sonship — the sense of deliverance from a bondage state; the pleasant consciousness of pardon and acceptance — all the tumult of inward guilt subsiding into a great calm. Again, it is the tranquillity of men under absolute control and guidance in relation to everything that concerns them. They are not their own, being bought with a price. But they are bought only to be under a happier service — "being not without law to God, but under the law to Christ." Yet is this law not their yoke, but their relief. They are relieved from the embarrassment and tyranny of their own erring and mistaken choices.

2. Observe, as another feature of the spiritual happiness of the Church, the rich provision made for all her members, a provision both of grace and glory. A river is an emblem of copiousness and depth and vitality and continuance. But not by the parent river only is the city of God gladdened. It receives blessing through a multitude of tributary streams. "There is a river, the streams whereof make glad the city of God." Thus there is the stream of revealed truth and knowledge; the pure deep living waters of inspiration; that word of the Gospel which, beginning with Moses and the prophets, and widening as time flowed on, at length emptied all its treasures of grace and truth into that crystal sea of light, which contains the full and perfect revelation of the mind of God. And then there is the stream of holy ordinances — the Sabbath with its tranquil devotions.

3. "Make glad," observe it is said; the expression intimating that among the inhabitants of this city of God there is true gladness and rejoicing. It is true gladness, the gladness of rational and responsible beings, the calm gladness of a relieved conscience, of an interest made sure in the great propitiation, of a conscious abiding under that light of God's countenance which makes over to us Heaven's best, and earth's best too — "Thou hast put gladness in my heart more than in the time that their corn and their wine increased."

(D. Moore, M. A.)

I. THE CITY.

1. God is its founder.

2. God is its lawgiver.

3. It is a defenced city (Zechariah 2:5).

4. It is an exalted city. The character of the King raises her in the scale of importance. The Lord Jehovah has His palace within her; there He, at times, manifests the glories of His character and the splendour of His majesty. This city is also exalted by the numerous and valuable privileges she enjoys; every subject has free access to a throne of grace, there to present his suit, to make known his grievance, and to supplicate every needful favour. There is also perfect freedom in this city; no galling shackles, no dreaded fetters, are employed to enslave, but every subject of Christ enjoys the sweetest liberty in walking according to the given law of heaven. Here it is freedom to obey and liberty to serve.

II. THE SUPPLY OF THIS CITY.

1. The good providence of God is a stream which continually follows the Church. A thorough conviction of the superintendence of an all-wise Providence is productive of the greatest joy and satisfaction to the Christian. He rests satisfied, depending on the word of truth that "all things shall work together for good."

2. The Holy Scriptures are a stream from the Deity, inasmuch as they are emphatically the revelation of God, and they contain matter of joy to the Christian in many respects. In this volume he finds information for the mind, the strongest motives to Christian obedience, a sacred impulse to his zeal, an increasing ardour to his affections, and new encouragement for hope.

3. The influences of the Spirit. He who hath begun a good work will carry it on.

4. Its joy "shall make glad the city of God." The gladness of the Church comes from God, a pure spring, so that it must be pure in its nature. Indeed, He alone is the source of all the believer's comforts, however numerous and various they may be.

(D. Jones.)

Note the contrasted scenes. One, of wild commotion — the sea is roaring and troubled: the other of quiet peace. A placid river runs through its sheltered valley, undisturbed and undisturbable." The scene of tempest and change is the world: of quiet peace, the Church.

I. THE SECURITY OF THE CHURCH. Trace its history from first to last and see how it has been preserved.

II. ITS TRANQUILLITY. For therein are to be found men who are —

1. At peace with God.

2. Under the holy government of their Lord, which restrains all passion and temper.

3. In communion with God.

4. In the use of religious ordinances.

III. THE SUPPLY OF THE CHURCH. "A river." Think of the source, the continuance, the fulness, of this stream of heavenly truth, bright and pure.

IV. THE GLADNESS OF THE CHURCH.

1. It is noble and worthy of rational beings.

2. It is satisfying.

3. It is sanctifying.

4. It is benevolent.

5. It fits us for scenes where gladness is eternal.

(R. Watson.)

The fourth chapter of St. John and Psalm sixty-three show that by the river spoken of, the Holy Spirit of God is meant. Under the figure of a river the properties and excellencies of the Spirit of God, hero described as flowing through the Scriptures and the Church, are set forth.

I. A RIVER FLOWS FROM A FOUNTAIN, and this river "proceeded out of the throne of God and the Lamb," the infinite bosom of our Father and our God.

II. IT IS EXHAUSTLESS as the fountain from whence it flows.

III. IT IS IN PLACES SHALLOW, whilst in others its depths cannot be fathomed.

IV. IT IS ACCESSIBLE TO ALL.

V. FERTILITY FOLLOWS IT.

VI. ITS CHANNEL IS THE LORD JESUS CHRIST.

VII. IT IS A HIGHWAY by which great treasures are conveyed to us; and it is a great means of communication between us and heaven.

VIII. IT RISES TO THE HEIGHT OF ITS SOURCE.

IX. IT REARS ALL DOWN BEFORE IT by its force and pressure.

X. IT IS A DEFENCE to the city which it surrounds.

XI. IT REARS OFF ALL IMPURITIES.

XII. IT IS A GLADDENING SPECTACLE. Then let us value the work of the Holy Spirit.

(J. Cummins, D. D.)

I. THE RIVER. This I take to be the mercy of God; His kindness to the miserable. Just, He must needs be, for He would not be merciful if He were not just. But there are manifestations of His justice in which He takes no joy. "He taketh no pleasure in the death of the sinner;" but "He delighteth in mercy." And sometimes its exhibitions are very tender — "it droppeth as the gentle dew from heaven upon the place beneath." And how copious its store! it is a river, not a rill that can be turned aside by any pebble in its bed; but a river that sweeps triumphantly over and through every obstacle.

II. THE STREAMS Some rivers are fed by streams; not so this one" it gives out streams but receives none, like the river of Damascus, whose branches surround the city. These streams are —

1. Pardoning mercy.

2. Purifying mercy: for it would be of little use if purity were not given as well as pardon.

3. Pacifying mercy — to keep me quiet in the midst of this unquiet world.

III. THE FRUIT. The river is to make glad the city of God. That is, God's Church and people; and the great purpose of the river and all its streams is — to make them glad: to bring up a smiling landscape around them, to fill their lips and hearts with praise.

IV. ITS SOURCE. It is far above out of your sight. So is it, even, with earthly rivers: they do not at once reveal their source. You must travel up and up the stream, and leave plain for hillside, and still press on ere you come to the fountain head. And for this river you must ascend to the boundless lake of Divine love.

V. THE CHANNEL — the Lord Jesus Christ. Through Him it flows down to man.

VI. THE POWER that brings the streams close home to us, so that we may have the blessing, is the power of the Holy Spirit. See what He has already done in the Scriptures and in the Church.

(F. Tucker, B. A,)

Homiletic Magazine.
I. An illustration of the GLADNESS GIVEN BY GOD TO HIS CHURCH. The mercies of God, to the Jews, were like a river constantly flowing, making glad the city. The figure is suggestive. A river is a great boon to any city through which it passes so long as it keeps within its accustomed channels. It gives brightness to a city. It lends interest, makes picturesque by its bends or its tree- and reed-fringed banks. It is a means of intercourse with other places. Imagine Paris without the many-bridged Seine, or London without its ship-burdened Thames. A river may be a constant bearer of material blessings. By its ebb and flow it blesses a city in various ways. It bears away refuse, and brings back vitalizing influences. A river can make glad in that it bears the necessaries of life to a beleaguered city, which but for the roadway of water could not be reached. At the relief of Londonderry, what joy when the ships pressed past the intercepting booms and came right up to the wharves, and rolled to a famishing people and cattle the barrels of flour and bundles of fodder. Jerusalem had no such rivers as those we have been speaking of. It had a torrent sweeping by in Kedron at times. Soon it dropped down to a trickling stream which might make melody and gladness as it flowed. Suppose it had been always full and steadily flowing, it would have brought gladness. If Jerusalem had no such actual river she had another stream that blessed her, that of Divine mercy. The psalmist is speaking of spiritual things, for he refers to the Holy place of the Tabernacle of the Most High. All God was to the Jewish nation He is to His Church this day.

II. THE CONSTITUENTS of this gladness.

1. The special relationship established.

2. The revelations vouchsafed.

3. In the intercourse main-rained.

4. In the blessings bestowed.

5. In the holy effort called forth.

6. In the praise evoked.If God has given us reasons for joy, we ought to do all we can to increase the volume and force of the stream of joy rippling or rolling by to others.

(Homiletic Magazine.)

I. THE GRACE OF GOD COMPARED TO A RIVER.

1. However large in its volume as it gets nearer the sea, every river is small in its beginnings. Thus, also, it is with the grace of God in the soul of man. The most experienced believer will testify that if he would trace back the work of grace, which has grown so steadily, to its first beginnings, the contrast is most marvellous. If he can at all identify its first commencement, he will tell you that it was some apparently trifling incident in his life — a word in season — an earnest sermon — an unaccountable thought — a sleepless night — a witty, but godly rebuke — a mother's parting charge — a loved one's consistent Christian influence and conduct — or a sudden check in a career of cruelty and sin.

2. It is possible for a river to be much contaminated by what is thrown into it, as it passes through populous towns; but it is impossible to change the nature of the water which is thus contaminated. Give the careful chemist a sufficient quantity of the most polluted river-water, and he can obtain from it, by filtration, distillation, and re-distillation, the pure and wholesome fluid which God has provided for us, and which He has guarded from defilement by decreeing that it shall everywhere and always have one fixed and unaltered composition, and that its constituent gases shall be so closely united that they can only be separated by a difficult and expensive process. Take the water of any river, fresh from its source, and you will readily perceive that it is pure in its nature. Need I say that it is so with the grace of God?

3. The grace of God, like a river, is perpetual in its movements. The lake may be stagnant, unless some river runs through it; the canal must be kept as free from any current as possible; but the river is always on the move. So it is with the grace of God in the soul of man. However hidden it may be, it is ever living and ever moving. Geographers tell us that the river Guadiana, in Spain, conceals itself in the earth for some fifteen miles of its course. But it is still there. In like manner, however concealed, the grace of God is at work in the heart of every believer.

4. It is peaceable in its course. "Still waters run deep." There may not be the stillness of the stagnant lake; but there is the quiet, or even the silence of the flowing river. But we must not take this characteristic of God's grace as a recommendation to us to shut up our cares or joys into our own souls, and never share them with others. God's people should not be silent when there is opportunity to declare what He hath done for their souls.

5. The grace of God, like a river, is powerful in its current. It is said that the Rio de la Plata, a South American river, which is two hundred miles broad where it enters the Atlantic Ocean, is so powerful in its current, that fresh water may be taken up by vessels sailing near it for many a league from land. But what is this physical force, compared with the irresistible power of the grace of God?" Thy people shall be willing in the day of Thy power."

6. It is plentiful in its supply. The river runs through meadow, and garden, and country, and city, serving some useful purpose wherever it goes. Here it nourishes the cornland upon which the precious crops are springing up; and there it affords a ready means of watering the carefully-tended garden. In one place it turns a mill, to afford maintenance to an honest family and grind corn for hundreds of other families; in another place it supplies water for a canal, to convey these products of industry to the populous town or the factor's store. Ever increasing, as it nears its destination, boats and even ships are borne upon its plentiful waters, until at last it joins the great and wide sea. Is it not so with the grace of God? Does not the figure fall far short of the fact?

II. THE CHURCH OF GOD COMPARED TO A CITY. A city affords security for life and property. It furnishes facilities for the transaction of business. It ensures liberty to every honest and faithful citizen: and it provides society for all who reside in it. This is precisely what the Church of God affords to its individual members — the most complete security for the believing soul, through the blood of the everlasting covenant; the only thorough liberty which the soul can experience, for "if the Son shall make you free, ye shall be free indeed"; and the highest form of human society upon earth; for the apostle says (Ephesians 2:19, 20). The Church of God may be called a city, because it is a community in which law and order find their highest developments. "The love of Christ constraineth us" (2 Corinthians 5:14), is its unfailing spring of Christian obedience and activity. The Republic of France used to stamp upon its coins "Liberty, Egalite, Fraternite"; but never did any government in this world succeed in realizing such an ideal of human happiness. True liberty, true equality, true friendship and brotherhood, are to be found only in the Church of God. It is a city set on an hill that cannot be hid. It may be called "the city of God," because it abounds with houses of God — it is "the holy place of, the tabernacles of the Most High." Its walls are Salvation, and its gates Praise.

III. THE MEANS OF GRACE COMPARED TO STREAMS. Just as the faithful Israelites drank of the spiritual Rock which followed them, and "that rock was Christ" (1 Corinthians 10:4), so with us to-day. There is the Word of God, ever ready to furnish us with some refreshing stream of Divine comfort and strength. There is the throne of grace, ever open to our supplications in time of need. There is the public worship of God, where we may taste afresh the calm which comes from the assurance of sins forgiven. There is the preaching of the Gospel, which should be to us "as cold waters to a thirsty soul," and as "good news from a far country." There are the occasional services of the Church, by which we are studiously and solemnly reminded of the immense privileges which belong to those who are truly servants of God. And there are, particularly, two copious and important streams, which deserve to be far more reverently and extensively used and appreciated — the Sacraments of the grace of God, Holy Baptism and the Holy Communion.

(J. Mitchell.)

The allusion in the text is probably to Gihon, a copious fountain, whose streams were so abundant that they were like a river. It made the hearts of the people glad; and if we lived under the same climate as they, and had as great a scarcity of water as Jerusalem naturally had, we should have been glad too. But oh! how does it lead us up to something higher than this! How does it lead us up to the "River of life," "the Gospel of the grace of God," which has gladdened the Church of God in all ages, which gladdens it now, and which will gladden it to all eternity!

I. THE CONTRAST.

1. In the certainty of supplies. Gihon might have been dried up; in times of great heat, the most abundant fountains in that country are often dried up; even Jordan, their greatest river — their only great river — is sometimes brought so low as to be reduced almost to a small stream. But when does the river of grace ever become dry?

2. Gihon's waters were but shallow. But who can fathom the depth of this river, the love from which it springs?

3. The course of Gihon might have been diverted, might have been turned into a new channel. When Jerusalem was besieged, it is not told us whether Titus turned the current of Gihon; yet it-might have been so. But who can turn the current of God's grace? Who can dam up that stream?

4. There is a contrast in the quality of the waters. No doubt the inhabitants of Jerusalem drank of this river, and were glad. They drank and were refreshed, and thanked God. Yet it only slaked their thirst; it did not go above that. But what is there not in the pardon of my sin? what is there not in the acceptance of my person? what is there not in the clear witness of the Spirit with my spirit that I am a child of God? If you enjoy that it shall be something more than slaking the thirst of the body.

II. THE RESEMBLANCE.

1. The waters of this Gihon were brought to Jerusalem by an aqueduct, and carried by conduits through the streets into the temple. It went through one of the high hills of Jerusalem. Hezekiah, therefore, must have had great difficulty. And the whole current of the Gospel must run through difficulties — what to the natural sense would appear impossibilities.

2. There is another strong line of resemblance, which is, that the Lord employs human agency. God was at no loss about Gihon; had He a mind, it would have bubbled up in the midst of Jerusalem; He wanted not the hands of men; it might have sprung forth at the base of that hill on which the temple was built. But Hezekiah's zeal must be called forth — his loss of money, his loss of time, his patience in the midst of disappointments. The water was brought into Jerusalem, and it was brought by human agency. God delights in human agency. When that agency is laid in the dust, laid low at the foot of the Cross, He delights to make use of it. It is His glory to work by human instrumentality.

(J. H. Evans, M. A.)

God is in the midst of her; she shall not be moved.
I. IN WHAT SENSE GOD MAY RE SAID TO BE IN THE MIDST OF THE CHURCH.

1. By His Word.

2. By His ministers.

3. By His Spirit.

II. THE HAPPY CONSEQUENCES OF HIS PRESENCE IN REFERENCE TO HER FINAL SAFETY AND HER TIMELY DELIVERANCE FROM PRESENT TROUBLES.

1. How great are the privileges of true believers.

2. How necessary it is to ascertain our individual interest in these blessings.

3. How great is our encouragement to prayer.

(W. Mayors, M. A.)

God shall help her and that right early.
I. ISRAEL NEEDED THE DIVINE HELP and trusted in God for deliverance. The Church of to-day in its growth in grace needs like deliverance, but is at times slow to confess this.

II. GOD MAKES HIS PEOPLE SENSIBLE OF THEIR NEED WHEN THEY FORGET IT. He did so by Israel. He said, "I will go and return to My place till they acknowledge their offence and seek My face; in their affliction they will seek Me early" (1 Kings 8:38, 39).

III. SUCH SENSE OF NEED REQUISITE TO MAKE MEN SEEK HIS ASSISTANCE IN PRAYER.

(J. Foot, D. D.)

People
Jacob, Korah, Psalmist
Places
Jerusalem
Topics
Dwelling, Dwelling-place, Dwells, Glad, Habitation, Habitations, Holiest, Holy, Places, Rejoice, Resting-place, River, Rivulets, Sanctuary, Streams, Tabernacles, Tents, Whereof
Outline
1. The confidence which the church has in God
8. An exhortation to behold it

Dictionary of Bible Themes
Psalm 46:4

     1205   God, titles of

Psalm 46:4-5

     4260   rivers and streams

Psalm 46:4-7

     7271   Zion, as symbol

Library
God is Our Refuge
Westminster Abbey, 1873. Psalm xlvi. 1. "God is our refuge and strength, a very present help in trouble." This is a noble psalm, full of hope and comfort; and it will be more and more full of hope and comfort, the more faithfully we believe in the incarnation, the passion, the resurrection, and the ascension of our Lord Jesus Christ. For if we are to give credit to His express words, and to those of every book of the New Testament, and to the opinion of that Church into which we are baptised,
Charles Kingsley—All Saints' Day and Other Sermons

The Lord of Hosts, the God of Jacob
'The Lord of Hosts is with us; the God of Jacob is our Refuge.' --PSALM xlvi. 11. Some great deliverance, the details of which we do not know, had been wrought for Israel, and this psalmist comes forth, like Miriam with her choir of maidens, to hymn the victory. The psalm throbs with exultation, but no human victor's name degrades the singer's lips. There is only one Conqueror whom he celebrates. The deliverance has been 'the work of the Lord'; the 'desolations' that have been made on the 'earth'
Alexander Maclaren—Expositions of Holy Scripture

The City and River of God
'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.'--PSALM xlvi 4-7. There are two remarkable events in the history of Israel, one or other of which most probably supplied the historical
Alexander Maclaren—Expositions of Holy Scripture

The Desolations of the Lord, the Consolation of his Saints
IT SEEMS THAT EVERYTHING Christlike must have a history like that of Christ. His beginnings were small--the manger and the stable. So with the beginnings of that society which we love, and which we believe to be the very incarnation of the Spirit of Christ. Its beginnings also were small; but its latter end shall doubtless greatly increase--for, hath not the end of Christ become exceedingly glorious? He hath ascended up on high; he sitteth at the right hand of God, our Father; and doubtless this
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Eighteenth Day for Peace
WHAT TO PRAY.--For Peace "I exhort therefore, first of all, that supplication be made for kings and all that are in high places; that we may lead a tranquil and quiet life in all godliness and gravity. For this is good and acceptable in the sight of God our Saviour."--1 TIM. ii"He maketh wars to cease to the end of the earth."--PS. xlvi. 9. What a terrible sight!--the military armaments in which the nations find their pride. What a terrible thought!--the evil passions that may at any moment bring
Andrew Murray—The Ministry of Intercession

Of the Presence of God
Of the Presence of God The soul that is faithful in the exercise of love and adherence to God above described, is astonished to feel Him gradually taking possession of their whole being: it now enjoys a continual sense of that Presence, which is become as it were natural to it; and this, as well as prayer, is the result of habit. The soul feels an unusual serenity gradually being diffused throughout all its faculties; and silence now wholly constitutes its prayer; whilst God communicates an intuitive
Madame Guyon—A Short and Easy Method of Prayer

Higher Degree of Prayer, which is that of the Simple Presence of God, or Active Contemplation.
The soul, faithfully exercising itself in the affection and love of its God, is astonished to find Him taking complete possession of it. His presence becomes so natural, that it would be impossible not to have it: it becomes habitual to the soul, which is also conscious of a great calm spreading over it. Its prayer is all silence, and God imparts to it an intrinsic love, which is the commencement of ineffable happiness. Oh, if I could describe the infinite degrees which follow! But I must stop here,
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

The Stronghold
[Psalm 46] [41]Luther. 1530. trans. by William Gaskell, 1855 A sure stronghold our God is He, A trusty shield and weapon; Our help He'll be and set us free From every ill can happen. That old malicious foe Intends us deadly woe; Armed with the strength of hell, And deepest craft as well, On earth is not his fellow. Through our own force we nothing can, Straight were we lost for ever, But for us fights the proper Man, By God sent to deliver. Ask ye who this may be? Christ Jesus named is He, Of Sabaoth
Catherine Winkworth—Christian Singers of Germany

The River of God
C. P. C. Ps. xlvi. 4 From the Rock that God has riven Flows the sacred river, Through the wastes of barren ages, Ever and for ever. Still on this side and on that side, Grow the healing trees-- Bearing fruit for all who hunger, Leaves for all disease. From the everlasting fountains Still it flows along, Making glad the holy city Of eternal song. From the throne of Christ in glory, Rock that God has riven, Onward still the crystal river Bears the life of Heaven. Sheep lie yet in quiet pastures
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Twenty-First Sunday after Trinity. Be Strong in the Lord
Twenty-first Sunday after Trinity. Be strong in the Lord, and in the power of His might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. 8,7,8,7,6,6,6,6,7 Ein feste Burg [118]Luther. 1530. Hymn composed on the road to Worms. trans. by William Gaskell, 1855 A sure stronghold
Catherine Winkworth—Lyra Germanica: The Christian Year

The Lord of Hosts. --Ps. Xlvi.
The Lord of Hosts.--Ps. xlvi. Come, and behold the works of God, What desolations he will make; In vengeance when He wields His rod, The heathen rage, their kingdoms quake; He utters forth His voice;--'tis felt; Like wax the world's foundations melt; The Lord of Hosts is in the field! The God of Jacob is our shield. Again He maketh wars to cease, He breaks the bow, unpoints the spear, And burns the chariot;--joy and peace In all His glorious march appear: Silence, O Earth! Thy Maker own; Ye gentiles,
James Montgomery—Sacred Poems and Hymns

An Antepast of Heaven. --Psalm Xlvi.
An Antepast of Heaven.--Psalm xlvi. There is a river pure and bright, Whose streams make glad the heavenly plains, Where, in eternity of light, The City of our God remains. Built by the word of His command, With His unclouded presence blest, Firm as His throne, the bulwarks stand; There is our home, our hope, our rest. Thither let fervent faith aspire; Our treasure and our heart be there: Oh! for a seraph's wing of fire! No,--on the mightier wings of prayer,-- We reach at once that last retreat,
James Montgomery—Sacred Poems and Hymns

Letter Lii to Another Holy virgin.
To Another Holy Virgin. Under a religious habit she had continued to have a spirit given up to the world, and Bernard praises her for coming to a sense of her duty; he exhorts her not to neglect the grace given to her. 1. It is the source of great joy to me to hear that you are willing to strive after that true and perfect joy, which belongs not to earth but to heaven; that is, not to this, vale of tears, but to that city of God which the rivers of the flood thereof make glad (Ps. xlvi. 4). And in
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

God is Our Stronghold and Our Stay
[835]Ein Feste Burg: Martin Luther, 1529 Psalm 46 Version by Elizabeth Wordsworth, 1903 God is our stronghold and our stay, Our hope in tribulation; What though the mountains rock and sway To earth's long-hid foundation? What though the ocean roar, Fast gaining on the shore, The hurtling storm rage loud Beneath the thunder cloud? Our hearts are all untroubled. The might of water sinks to rest; How calm yon river glideth, God's city mirrored on its breast, The house where he abideth! Hushed be all
Various—The Hymnal of the Protestant Episcopal Church in the USA

The Faults Committed in this Degree --Distractions, Temptations --The Course to be Pursued Respecting Them.
As soon as we fall into a fault, or have wandered, we must turn again within ourselves; because this fault having turned us from God, we should as soon as possible turn towards Him, and suffer the penitence which He Himself will give. It is of great importance that we should not be anxious about these faults, because the anxiety only springs from a secret pride and a love of our own excellence. We are troubled at feeling what we are. If we become discouraged, we shall grow weaker yet; and reflection
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

The Opinions
Of the Hebrew Doctors on the great Day of Judgment, and of the Reign of the Messiah then to come. Carpentarius, in his Commentary on the Alcinous of Plato, p. 322, asserts, that "the seventh millenary was called, by the whole school of the Cabalists, the great day of judgment, because then they think that God will judge the souls of all." He means, by the name of Cabalists, (if I am not mistaken,) the Talmudic doctors, according to whom, in more than one author, that tradition is found to be recorded.
Joseph Mede—A Key to the Apocalypse

A Manifestation of God in Answer to Prayer
A MANIFESTATION OF GOD IN ANSWER TO PRAYER ". . . When they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness." -- Acts 4:31. This remarkable manifestation of God reveals the effectiveness of prevailing prayer. It vividly discloses the fact that prayer can accomplish much. It is apparent that neither the apostles, nor the assembled company of devout believers were astonished at the marvelous
T. M. Anderson—Prayer Availeth Much

Notes on the Third Century
Page 161. Line 1. He must be born again, &c. This is a compound citation from John iii. 3, and Mark x. 15, in the order named. Page 182. Line 17. For all things should work together, &c. See Romans viii. 28. Page 184. Lines 10-11. Being Satan is able, &c. 2 Corinthians xi. 14. Page 184. Last line. Like a sparrow, &c. Psalm cii. Page 187. Line 1. Mechanisms. This word is, in the original MS., mechanicismes.' Page 187. Line 7. Like the King's daughter, &c. Psalm xlv. 14. Page 188. Med. 39. The best
Thomas Traherne—Centuries of Meditations

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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