Psa 46:4 | KingComments | STEP | The judgments of God have been like a mighty flood (cf. ). Now rest has come. This is portrayed in . In contrast to the furious rushing of the seas “there is a river whose streams make glad the city of God”. “Streams” is literally “branches”, that is, channels and streams that are tributaries to the great river. “The city of God” is one of the titles of Jerusalem ( ). “The city of God” is a superlative in Hebrew. Nineveh is literally called a great city of God in Jonah 3, which NASB translates as “an exceedingly great city” ( ). The raging waters are calmed down in “the city of God”, as it were, by Him Who dwells there (cf. ). Jerusalem therefore resembles a second paradise (cf. ; ; ). The river reminds us of the river that goes out from the throne of God in the heavenly Jerusalem ( ; cf. ; ; ). It is not a literal river, but it is peace, flowing, as it were, like a river through the city (cf. ). Unlike, say, the Nile, Jerusalem does not have a literally branched river. A branched river speaks of abundance and fertility (irrigation), in this case not of water but of peace. Then Jerusalem will finally be truthfully according to the meaning of its name a city of peace. Because of the river of peace, there is an invigorating gladness in the city of God. It is the city of God because “the dwelling places of the Most High” are there (cf. ). By “dwelling places” we can think of the holy place and the holy of holies. The name “Most High” is the Name of God in connection with the realm of peace (cf. ). It is a special encouragement to the sons of Korah to know that “God is in the midst of her” ( ; cf. ; ). Then Jerusalem is truthfully “the place which the LORD your God will choose from all your tribes, to establish His name there for His dwelling” ( ). This also makes the city the city of God. Here the thirst of the soul of the God-fearing for God, for the living God, is quenched ( ). The church that gathers around the Lord Jesus can also say that He is in her midst. Only through His presence a local church is a dwelling place of God ( ). The Korahites, by their run out of Israel, were distanced from the sanctuary, but not from the God of the sanctuary. Because of their sight of the Messiah in the previous psalm, it is as if they are reimbursed for the lack of the temple in seeing Him Who dwells there. Because God is in her midst, “she will not be moved”. “God will help her” in the battle against overpowering enemies. This occurs “when morning dawns” (cf. ; ). His help consists in judging the enemies of His people, after which “a morning without clouds” ( ), that is, the realm of peace, will dawn. Then “the sun of righteousness” ( ), that is the Lord Jesus, will rise. Against the roaring nations and the tottering kingdoms, God makes His voice heard ( ). God does not use His hand here, but the sword from His mouth, His voice (cf. ; ). He spoke once, and then everything came into being ( ). When He speaks in judgment, the earth melts away. Such is the power of His voice, impressively described in Psalm 29 (cf. ). In the face of the roaring nations and the tottering kingdoms, faith places “the LORD of hosts” ( ). The enemies do not see Him, but the impotent believing remnant looks in faith upon Him, Who is the Commander of all the hosts (cf. ). They now speak of God as “the LORD”, which is the name of God in connection with His covenant. He is “the LORD of hosts”, which is His mighty warrior name. At the same time, He is “the God of Jacob”, the God Who in grace helps the failing, helpless Jacob when he is in need. In Jacob being in trouble, we see the faithful remnant of Israel in the “time of Jacob’s distress” ( ). When the nations and kingdoms surround and oppress them, they will have “a stronghold” in Immanuel, God with us. As a result, they will be untouchable from the enemies.

‏ Psalms 46:4

God Is a Stronghold

The judgments of God have been like a mighty flood (cf. Isa 8:7-8). Now rest has come. This is portrayed in Psa 46:4. In contrast to the furious rushing of the seas “there is a river whose streams make glad the city of God”. “Streams” is literally “branches”, that is, channels and streams that are tributaries to the great river.

“The city of God” is one of the titles of Jerusalem (Psa 48:1b ; Psa 87:3). “The city of God” is a superlative in Hebrew. Nineveh is literally called a great city of God in Jonah 3, which NASB translates as “an exceedingly great city” (Jona 3:3).

The raging waters are calmed down in “the city of God”, as it were, by Him Who dwells there (cf. Lk 8:22-25). Jerusalem therefore resembles a second paradise (cf. Gen 2:10-14; Isa 51:3; Eze 36:35). The river reminds us of the river that goes out from the throne of God in the heavenly Jerusalem (Rev 22:1; cf. Eze 47:1-12; Joel 3:18; Zec 14:8).

It is not a literal river, but it is peace, flowing, as it were, like a river through the city (cf. Isa 48:18). Unlike, say, the Nile, Jerusalem does not have a literally branched river. A branched river speaks of abundance and fertility (irrigation), in this case not of water but of peace. Then Jerusalem will finally be truthfully according to the meaning of its name a city of peace. Because of the river of peace, there is an invigorating gladness in the city of God.

It is the city of God because “the dwelling places of the Most High” are there (cf. Psa 76:1-2). By “dwelling places” we can think of the holy place and the holy of holies. The name “Most High” is the Name of God in connection with the realm of peace (cf. Gen 14:18-24).

It is a special encouragement to the sons of Korah to know that “God is in the midst of her” (Psa 46:5; cf. Isa 12:6; Zep 3:17). Then Jerusalem is truthfully “the place which the LORD your God will choose from all your tribes, to establish His name there for His dwelling” (Deu 12:5 ; 11 ; 14 ; 18 ; 21 ; 26). This also makes the city the city of God. Here the thirst of the soul of the God-fearing for God, for the living God, is quenched (Psa 42:1b-2).

The church that gathers around the Lord Jesus can also say that He is in her midst. Only through His presence a local church is a dwelling place of God (Mt 18:20). The Korahites, by their run out of Israel, were distanced from the sanctuary, but not from the God of the sanctuary. Because of their sight of the Messiah in the previous psalm, it is as if they are reimbursed for the lack of the temple in seeing Him Who dwells there.

Because God is in her midst, “she will not be moved”. “God will help her” in the battle against overpowering enemies. This occurs “when morning dawns” (cf. Exo 14:24; Isa 37:36). His help consists in judging the enemies of His people, after which “a morning without clouds” (2Sam 23:4), that is, the realm of peace, will dawn. Then “the sun of righteousness” (Mal 4:2), that is the Lord Jesus, will rise.

Against the roaring nations and the tottering kingdoms, God makes His voice heard (Psa 46:6). God does not use His hand here, but the sword from His mouth, His voice (cf. Psa 2:4-5; Rev 19:15a). He spoke once, and then everything came into being (Psa 33:6 ; 9). When He speaks in judgment, the earth melts away. Such is the power of His voice, impressively described in Psalm 29 (cf. Psa 29:3-9).

In the face of the roaring nations and the tottering kingdoms, faith places “the LORD of hosts” (Psa 46:7). The enemies do not see Him, but the impotent believing remnant looks in faith upon Him, Who is the Commander of all the hosts (cf. 2Kgs 6:14-17). They now speak of God as “the LORD”, which is the name of God in connection with His covenant. He is “the LORD of hosts”, which is His mighty warrior name.

At the same time, He is “the God of Jacob”, the God Who in grace helps the failing, helpless Jacob when he is in need. In Jacob being in trouble, we see the faithful remnant of Israel in the “time of Jacob’s distress” (Jer 30:7). When the nations and kingdoms surround and oppress them, they will have “a stronghold” in Immanuel, God with us. As a result, they will be untouchable from the enemies.