Psalms 46:7

Psa 46:7 The LORD of hosts [is] with us; the God of Jacob [is] our refuge. Selah.

Ver. 7. The Lord of hosts is with us] Even the Lord, who commandeth far other hosts and armies than the enemy hath any; and this they shall see by our spiritual security.

The God of Jacob is our refuge] Heb. our high tower, such as our enemies cannot come at. When he calleth him the God of Jacob he hath respect to the promises, saith Vatablus; God’s power and goodness are the Church’s Jachin and Boaz.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

8. (Psa 46:7). Jehovah of Hosts (is) with us; a refuge for us (is) the God of Jacob. Selah. Notwithstanding these commotions and dangers, the divine protection makes us perfectly secure. Jehovah of Hosts, the God of the Universe, and especially of heaven. See above, on Ps. xxiv. 10, and below, on Ps. xlviii. 9 (8). With us. Compare the name Immanuel, Isa. viii. 8. A refuge, literally a high place, a place beyond the reach of ene- mies and dangers. See above, on Ps. ix. 10 (9), xviii. 3 (2). God of Jacob. See above, oh Ps. xxiv. 6.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

46:7 This refrain reminds readers of the identity of the God of Zion. • among us: Hebrew ‘immanu, part of the name Immanuel, “God with us” (Isa 7:14; 8:8; Matt 1:23).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

They are assured that God can and will defend his Church from all dangers and enemies.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

with us--on our side; His presence is terror to our enemies, safety to us.

refuge--high place (Psa 9:9; compare also Psa 24:6, Psa 24:10).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 7. The Lord of hosts is with us] We, feeble Jews, were but a handful of men; but the Lord of hosts - the God of armies, was on our side. Him none could attack with hope of success, and his legions could not be over-thrown.

The God of Jacob] The God who appeared to Jacob in his distress, and saved him out of all his troubles, appeared also for us his descendants, and has amply proved to us that he has not forgotten his covenant.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

7. Jehovah of armies is with us. In this verse we are taught how we shall be able to apply to our own use the things which the Scriptures everywhere record concerning the infinite power of God. We shall be able to do this when we believe ourselves to be of the number of those whom God has embraced with his fatherly love, and whom he will cherish. The Psalmist again alludes, in terms of commendation, to the adoption by which Israel was separated from the common condition of all the other nations of the earth. And, indeed, apart from this, the description of the power of God would only inspire us with dread. Confident boasting, then, arises from this, that God has chosen us for his peculiar people, to show forth his power in preserving and defending us. On this account, the prophet, after having celebrated the power of God by calling him the God of armies, immediately adds another epithet, the God of Jacob, by which he confirms the covenant made of old time with Abraham, that his posterity, to whom the inheritance of the promised grace belongs, should not doubt that God was favorable to them also. That our faith may rest truly and firmly in God, we must take into consideration at the same time these two parts of his character — his immeasurable power, by which he is able to subdue the whole world under him; and his fatherly love which he has manifested in his word. When these two things are joined together, there is nothing which can hinder our faith from defying all the enemies which may rise up against us, nor must we doubt that God will succor us, since he has promised to do it; and as to power, he is sufficiently able also to fulfill his promise, for he is the God of armies. From this we learn, that those persons err egregiously in the interpretation of Scripture, who leave in entire suspense the application of all that is said concerning the power of God, and do not rest assured that he will be a Father to them, inasmuch as they are of his flock, and partakers of the adoption.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(7) Lord of hosts.—See Note on Psa_24:10.

Refuge.—Rightly in the margin with idea of height, as giving security.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. The refrain corresponds to Isaiah’s watchword Immanuel, ‘God is with us’ (Isa_7:14; Isa_8:8; Isa_8:10). The name Jehovah is retained (or has been restored) here even in the Elohistic collection in the familiar title Jehovah of hosts. This great title Jehovah Tsebâôth or ‘Lord of hosts’ was characteristic of the regal and prophetic period. Originally it may have designated Jehovah as “the God of the armies of Israel” (1Sa_17:45), Who went forth with His people’s hosts to battle (Psa_44:9; Psa_60:10). But as the phrase “host of heaven” was used for the celestial bodies (Gen_2:1), and celestial beings (1Ki_22:19), the meaning of the title was extended to designate Jehovah as the ruler of the heavenly powers, the supreme Sovereign of the universe. Hence one of the renderings of it in the LXX is Κύριος παντοκράτωρ, Lord Almighty, or rather, Lord All-Sovereign. See add. note on 1 Sam., p. 235. The title is a favourite one with Isaiah, and its use here is significant. He whose command all the hosts of heaven obey is Israel’s ally. Cp. 2Ki_6:16 ff.

the God of Jacob] A title suggesting the thought of Jehovah’s providential care for the great ancestor of the nation, a thought upon which Hosea dwells (Psa_12:2 ff.).

our refuge] Or, our high fortress: the same word as that in Psa_9:9; Psa_18:2; Psa_48:3; Isa_33:16. Cp. the use of the cognate verb in Psa_20:1. “The Name of the God of Jacob set thee up on high.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

The Lord of hosts is with us,.... The Targum is, "the Word of the Lord of hosts". He whose name is Immanuel, which is, by interpretation, "God with us", Mat 1:23; who is King of kings, and Lord of lords; who has all creatures in heaven and earth at his command, whom all the hosts of angels obey; he is on the side of his people, and therefore they have nothing to fear from all the hosts and armies of men; seeing more are they that are for them than they that are against them;

the God of Jacob is our refuge. As, in the former clause, the argument against fear of men is taken from the power of God, and the extent of his dominion, here it is taken from the grace of God, and his people's covenant interest in him: for by Jacob is meant the church of God, and all true believers, who are Israelites indeed; the Lord is the refuge and shelter of such in all times of distress and trouble, and therefore they need not fear; See Gill on Psa 46:1.

Selah; on this word; see Gill on Psa 3:2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The Lord of hosts - The God commanding, ordering, marshalling the hosts of heaven - the angels, and the starry worlds. See the notes at Isa 1:9. Compare Psa 24:10. The reference here is to God considered as having control over all “armies,” or all that can be regarded and described as a marshalled host, in earth and in heaven. Having such a Being, therefore, for a protector, they had nothing to fear. See Psa 46:11.

Is with us - Is on our side; is our defender. The Hebrew phrase used here is employed in Isa 7:14 (notes); Isa 8:8 (notes), to describe the Messiah. See the notes at those passages.

The God of Jacob - See the notes at Psa 24:6. The meaning is, The God whom Jacob acknowedged, and whom he found to be his friend, is with us.

Is our refuge - literally, a high place, as a tower, far above the reach of enemies. See Psa 9:9, note; Psa 18:2, note. So the margin, “an high place for us.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Ver. 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 sideour 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 tune their instruments again; here, therefore, fitly stands that solemn, stately, peaceful note of rest, SELAH.

Ver. 7. The Lord of hosts is with us. There be three sorts of God's special presence, all which may be justly accounted the church's privilege. First, his glorious presence, or his presence testified by eminent glory, and the residence thereof. Thus God is said to be in heaven differentially, so as he is not anywhere else; and heaven is therefore called his throne or dwelling place 1Ki 8:39; as a king is nowhere so majestically as upon his throne, or in his chair of state; and this is so great a privilege of the church as that she comes not to enjoy it, unless she be triumphant in heaven, and therefore is not the presence here intended. Secondly, his gracious presence, or his presence testified by tokens of his grace and favour toward a people, whether visible as in the temple where he chose to place his name, and wherein above all places he would be worshipped, in which respect he is said to dwell between the cherubim 2Sa 6:2; or spiritual tokens of his grace, as assistance and acceptance in the duties of his worship, together with enjoyment and benefit of his ordinances. Thus he is present with his church and people in times of the gospel: "Where two or three are gathered together in my name, there am I in the midst of them." Mt 18:20. This kind of presence is a privilege of the church militant, that he will be with her in holy and spiritual administrations and ordinances; yet this is not the presence principally intended here. Thirdly, the providential presence, or his presence testified by acts of special providence, wherein the power, wisdom or any other of God's attributes are eminently put forth, either by way of assistance or defence fro a people. Thus the Lord was present with Israel in the wilderness by the pillar of fore and of a cloud Ex 13:21; "And the Lord went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light." And as this presence was intended for a guide, so was it also for a defence to his people against their enemies, and at which their enemies the Egyptians were troubled. Ex 15:20. By this kind of presence the Lord is with his church militant, in reference to her external regiment, and more especially in her warfare, standing up for her and with her against her enemies; and this is the church's privilege in these words, The Lord of hosts is with us. John Strickland, B.D. (1601-1670), in a Sermon, entitled, "Immanuel, "1644.

Ver. 7. The God of Jacob. If any shall ask me, Why then the God of Jacob more than the God of Isaac? Though it might suffice that the Spirit of God is pleased so to speak, yet Mr. Calvin gives this reason, the covenant of grace was more solemnly made and publicly ratified with Abraham and Jacob, than it was with Isaac, and therefore when he will be looked upon as a God in covenant with his people, he holds forth himself more frequently by the name of the God of Abraham, and the God of Jacob, than of the God of Isaac; albeit sometimes he is pleased to take upon him that style also. John Strickland.

Ver. 7. Our refuge. Our refuge, or stronghold, where the church, as a ship in quiet haven, amy anchor and ride safe; or it may be a metaphor from the dens or burrows, where weaponless creatures find shelter, when they are hunted and pursued by their enemies, as Pr 30:26, "The conies are but a feeble folk, yet make they their houses in the rocks." They are safe in the rock if they can get thither, though never so weak in themselves. So the church, though pursued by bloody enemies, and though weak in herself, if yet she get under the wing of the God of Jacob, she may be fearless, for she is safe there. He is our refuge. It were to undervalue God, if we should fear the creatures, when he is with us. Antigonus, when he overheard his soldiers reckoning how many their enemies were, he steps in unto them suddenly, demanding, "And how many do you reckon me for?" John Strickland.

None.

Psalms 46:8*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

7. A refrain, as in Psa_46:1; Psa_46:11, which see.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The Lord of hosts is with us. (comp. 2Ch_15:2 Isa_8:8, Isa_8:10) This is the ground of assurance. Our God, Jehovah, is "the Lord of hosts one who has countless angels at his command. (2Ki_6:16, 17 Psa_68:17 Mat_26:53) And he is "with us on our side, ready to help. The God of Jacob is our Refuge; i.e. our covenant God, the God who entered into covenant with our fathers, Abraham, Isaac, and Jacob.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Raged - Against God, and against his people. Uttered - He spake to them in his wrath. The earth - The inhabitants of the earth were consumed.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Nations have stirred Heb. המו, an expression of stirring.

shall melt Shall melt - so explained Menachem, similar to (Exod. 15:15), “all the inhabitants of Canaan melted (נמוגו),” and to (Ezek. 21: 12), “every heart will melt (למוג).” But Dunash explained it as an expression of movement, as in (I Sam. 14:16), “the multitude was wandering (נמוג), and it was coming closer,” and so in every instance.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.