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Psalm 46, a psalm that we have looked at probably several times in the past. I'll read the psalm and then we'll look at it in some detail prior to participating in the Lord's Supper. So Psalm 46, beginning in verse 1.

To the chief musician, a psalm of the sons of Korah, a song for Alamoth. God is our refuge and strength, a very present help in trouble. Therefore, we will not fear, even though the earth be removed, and though the mountains be carried into the midst of the sea, though its waters roar and be troubled, though the mountains shake with its swelling. Selah. There is a river whose streams shall make glad the city of God, the holy place of the tabernacle of the Most High. God is in the midst of her. She shall not be moved. God shall help her just at the break of dawn. The nations raged. The kingdoms were moved. He uttered his voice. The earth melted. The Lord of hosts is with us. The God of Jacob is our refuge. Selah. Come behold the works of the Lord, who has made desolations in the earth. He makes wars cease to the end of the earth. He breaks the bow and cuts the spear in two. He burns the chariot in the fire. Be still and know that I am God. I will be exalted among the nations. I will be exalted in the earth. The Lord of hosts is with us. The God of Jacob is our refuge. Selah.

Well, let us pray. Our Father in heaven, we thank you for your written word. We thank you that it's God-breathed, and we thank you that it's profitable for doctrine, for reproof, for correction, and for instruction in righteousness. And we know, Lord God, that this psalm has been leaned upon by the saints of God all throughout the ages, and we thank you for its central emphasis, that you are with us, that you are our refuge, that you are our strength. And may these things encourage our hearts, may you build us up in our most holy faith, may you cause us to lean upon the Lord of glory, and may we know that blessed reality that you will see us through to the very end. Again, forgive us now for all of our sins, cleanse us in the blood of the Lamb, and we pray in Jesus' name, amen.

Well, as we come to this particular psalm, it is most instructive and most encouraging, and as I said in prayer, it has been most helpful to the saints of the Lord throughout the history of the church. In terms of its specific historical application, there are several options that commentators come up with, but I think Ash is right when he says, whatever its origin, like so many psalms, its verses overflow the banks of a limited historical rescue, and point to something grander, a salvation that is cosmic in its scale.

And then another commentator making reference to this particular 46th Psalm, he writes, An old reporter told of how he had seen the men sail away to the Second World War from Stornoway on the Isle of Lewis. The solemn and emotional silence was broken when a church precenter struck up a metrical version of Psalm 46 and the whole crowd joined in. The old reporter commented that it was one of the most moving scenes he had ever witnessed. I think as we sing that psalm, as we rehearse this psalm, as we consider the psalm's intention, we would say amen to that.

And then Luther said to his companion, Philip Melanchthon, he says, come, Philip, let us sing the 46th psalm and let the devil do his worst. Beautiful and encouraging and certainly that is what the emphasis is in Psalm 46.

So I just want to break it down into four parts. First, we've got the affirmation of God's presence that is highlighted in verses 1, 7, and 11. Secondly, the demonstration of God's power in verses 2 to 6. Thirdly, the contemplation of God's works in verses 8 to 9. And then the exhortation in light of God's sovereignty in verse 10 rather.

But note first the affirmation of God's presence. Verse 1, God is our refuge and strength, a very present help in trouble. Verse 7, the Lord of hosts is with us. The God of Jacob is our refuge. Verse 11, the Lord of hosts is with us. The God of Jacob is our refuge.

Now Psalm 46 connects closely with Psalms 47 and 48 and they are referred to as songs of triumph. They are classified among the songs of Zion. The worshipers would sing in praise of their great God and the victories he had granted to them and his defense and protection over them. And so certainly it is fitting and appropriate in the church today when we are struck with the same sorts of opposition, the same sorts of persecution and oppression, that we make Psalm 46 very precious and near to our own hearts and to our own minds.

And as we consider this statement in verse 1, God is our refuge and strength, a very present help in trouble. We notice the importance of understanding and knowing who God is. Knowing who God is, is good, so that we're not ignorant. Knowing who God is is good so that we can refute those who don't know who God is, but knowing who God is is most helpful and beneficial for the practical challenges and the difficulties and the realities of life. The believer is to boast in God alone, not armies, not abilities, not wisdom, not his own knowledge, but rather to boast in God most high. And based on verse one, God is our refuge and strength, the very present help and trouble, God is impenetrable refuge, and He possesses omnipotent strength. And the psalmist moves from that simple declaration to go on to underscore that He is a very present help in trouble.

Now, I think the psalm presupposes a reality built into life in a fallen world. We will have trouble. We will have difficulty. We will have hardship. We will have tribulation. We will be challenged. Job learned that very well. As well, the psalmists recognize that in many instances throughout the Psalter. As well, Jesus ends the high, not the high priestly prayer, but the upper room discourse on that note. In this world, you will have tribulation, but be of good cheer, for I have overcome the world. The apostle Paul, preaching in the first missionary journey in Acts 14.22 says, through many tribulations, we must enter the kingdom of God. That self-same apostle in a pastoral epistle says all who desire to live godly in Christ Jesus will suffer persecution.

So the presupposition built into the psalm is that there will be trial, there will be hardship, there will be affliction, there will be challenges. We do not live in this world as if it's some fairy tale. We do not live in this world without any opposition. We do not live in this world without any persecution or oppression. When it comes down to it, and we are struck with any sort of an affliction, we ought never to be surprised about that. In fact, turn with me to 1 Peter chapter 4, as Peter rehearses this theme. The reality is, is that there is tribulation in this present evil age, and Peter addresses that very specifically in 1 Peter chapter 4.

Notice in verse 12, he says, Again, we don't like the nature of the particular trial. We don't like the distress. We don't like the pain. We don't like the affliction. We don't like the sorrow, but we ought to appreciate that this is God's means in providence God is author of the good things that befall us. God is the author of the bad things that befall us. God governs all His creatures and all their actions according to His most holy, wise, and powerful preserving. So Peter tells the people of God to expect it. But then notice in verses 13 and 14, he says you are to rejoice in it. But rejoice to the extent that you partake of Christ's sufferings, that when his glory is revealed, you may also be glad with exceeding joy. If you are reproached for the name of Christ, blessed are you, for the spirit of glory and of God rests upon you. On their part he is blasphemed, but on your part he is glorified.

Notice that Peter then calls to us to evaluate its cause in verses 15 to 18. And it's just here that at times Christians can be bad interpreters of providence. Notice in verse 15, he says, but let none of you suffer as a murderer, a thief, an evildoer or as a busybody in other people's matters. In other words, evaluate the cause. If you're a busybody at work and people don't like you, that doesn't mean you're being persecuted for your Christian faith. It means you're a busybody and you need to stop. If you're a murderer, you're not being persecuted because of your Christian faith, you're being persecuted, rightly so, or prosecuted, hopefully so, because you're a murderer or a thief. So Peter says, evaluate its cause.

Yet, verse 16, if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter. for the time has come for judgment to begin at the house of God. And if it begins with us first, what will be the end of those who do not obey the gospel of God? Now if the righteous one is scarcely saved, where will the ungodly and the sinner appear? And then the last thing Peter says is to entrust yourself to God. Verse 19, you're supposed to expect it, you're supposed to exult in it, that means rejoice in it, you're supposed to evaluate its cause, but ultimately you're supposed to entrust yourself to God. Verse 19, therefore, let those who suffer note according to the will of God, commit their souls to Him in doing good as to a faithful creator. So the suffering endured by the people of God is according to the will of God.

So the psalmist presupposes the reality that there is trouble and hardship and affliction and difficulty in the Christian life. God is our refuge and strength, a very present help in trouble. Literally, or with reference to this, it's literally well-proved. He is well-proved with reference to the troubles that you go through. John Gill says, whether inward or outward, of soul or body, the Lord helps his people under it to bear it, and he helps them out of it in the most proper and seasonable time. They are poor, helpless creatures in themselves, nor can any other help them but the Lord, who made heaven and earth, and he helps presently, speedily, and effectually. The Lord God Almighty is with us obviously in good times, but the Lord God Almighty is with us as well in the bad times. So we see the nature of our God, He is our refuge and strength, the faithfulness of our God, He is a very present help in trouble, but as well that presence of the Lord our God, present in trouble, verses 1, 7, and 11. And note that the psalmist refers to God as the Lord of hosts, and he refers to him as the God of Jacob.

The Lord of hosts underscores the fact that God is the divine warrior. God fights for his people. In fact, turn back to Joshua chapter 10. Joshua chapter 10, where this is obviously on display in this campaign. Joshua chapter 10, this is the southern campaign against an Amorite coalition where the armies of Israel must undertake to defeat their enemies. Notice in Joshua 10 at verse seven, so Joshua ascended from Gilgal. He and all the people of war with him, and all the mighty men of valor. And the Lord said to Joshua, do not fear them, for I have delivered them into your hand. Not a man of them shall stand before you. Joshua therefore came upon them suddenly, having marched all night from Gilgal. So the Lord routed them before Israel, killed them with a great slaughter at Gibeon, chased them along the road that goes to Beth Horon, and struck them down as far as Azekah and Makedah. It's God that is the subject of each of those four verbs. It is God who is the divine warrior. It is God, the Lord of hosts, who fights against the enemies of Israel.

Verse 11, it happened as they fled before Israel and were on the descent of Beth-horon that the Lord cast down large hailstones from heaven on them as far as Azekah, and they died. There were more who died from the hailstones than the children of Israel killed with the sword. God fights for His people. Spurgeon comments on this statement that the Lord is the Lord of hosts. He says, We ought not to fear. We ought not to shudder. We ought not to shrink back in horror. We've got that scene in Joshua 10. We've got Gideon in Judges chapter 7. Probably the most contrary sort of advice given with reference to war that any general ever received. Get rid of most of your troops. Get rid of most of your troops and just keep 300 of them. That certainly had to seem counterintuitive to Gideon when he's facing battle against the Midianites. And yet God says, get rid of them all, keep the 300, because it doesn't depend on the numbers, it depends upon the God who is indeed the Lord of hosts.

You've got David over Goliath in the Valley of Elah in 1 Samuel 17 at verse 47. What's the point and the purpose? In fact, turn to 1 Samuel 17. Again, a place I think that believers oftentimes get it wrong. They see in 1 Samuel 17 our struggles against our giants. In fact, there's a church in town with the sign about David leaving a legacy. Now, that's probably not the worst thing to think or say. But what's David's greatest legacy? David's greater sign. And that's probably not what that sign meant. I could be wrong. I'm happy to be corrected. But I would be shocked if the sermon that Sunday was, Christ is the legacy of David. It was probably his battles. It was probably his victories. It was probably his life. It was probably his family. Though the family would be a bit difficult, especially subsequent to his fall into adultery and murder, but nevertheless, when you come to 1 Samuel 17 and you journey into the Valley of Elah, it's not you battling your giants, it's David battling the Philistine giant.

And what's the point and what's the purpose? Notice in verse 45, then David said to the Philistine, you come to me with a sword, with a spear and with a javelin, but I come to you in the name of the Lord of hosts, the God of the armies of Israel, whom you have defied. This day the Lord will deliver you into my hand and I will strike you and take your head from you. Now, you remember just a few verses earlier, they're engaged in some trash talking back and forth. You've got the Philistine giant saying, who is this kid? Who is this punk? Who is this nobody? Who is this guy that thinks he's gonna best the giant of Philistia? Well, David returns the trash talk and tells him, this day, verse 46, the Lord will deliver you into my hand, and I will strike you and take your head from you. I don't imagine that at this point Goliath was saying, you know what, this guy's serious, I'm gonna back it down. He was probably enraged at the thought of the audacity, the wherewithal of this kid telling him he was gonna beat him on the field of battle and then cut his big head off. That probably was greatly offensive to Goliath. but nowhere near as offensive as that stone and subsequent sword, but I digress.

Notice in verse 46 in the middle, in this day I will give the carcasses of the camp of the Philistines to the birds of the air and the wild beasts of the earth. Now notice there's a purpose clause at the end of verse 46 that's continued on in verse 47. Notice that all the believers may know that whatever giants they face, they will be able to overcome them. That's not the purpose clause. That's not the function of 1 Samuel 17. You probably do have some things you're battling. You probably, like all the rest of us, have things that you battle. But that's not what 1 Samuel 17 is about.

1 Samuel 17 is about that all the earth may know that there is a God in Israel. This was evangelistic in nature. It was outward focused.

First, that all the earth may know there's a God in Israel. And secondly, for the Israelites that were cowering in fear, with reference to the Philistines, they need a fresh dose of God's sovereignty in the reality that God is not dependent upon man's spirit or sword to bring victory for his people.

Way back in chapter 17, you see them cowering. You see them fearful. You see them hiding from the taunts of the Philistine giant. It was David who comes on the scene and says, who is this uncircumcised Philistine? Who is this uncircumcised Gentile that he is taunting the armies of the living God? Let's go get him.

So David proved that the Lord is, in fact, the Lord of hosts. But as well, it's not just the Lord of hosts is with us, but the God of Jacob is our refuge. I think if Lord of hosts points to the divine warrior, God of Jacob points to the covenant Lord, that one who enters by way of covenant into relationship with his chosen.

That covenant God, that covenant God of Jacob is our refuge. He has purposed, he has planned, he has caused everything to prevail in that direction so that he is with us.

And again, covenant theology is good because it's right. Covenant theology is good because it's right. Dispensationalism is not right. Covenant theology is right. Covenant theology is good because it's a central architecture by which we interpret the entirety of the Bible. It's good.

Covenant theology is good because we see how the whole of Scripture works together. We see covenant theology basically is that means by which God moves the football down the field into the end zone. Covenant theology is good at that theoretical level, but covenant theology is good at the practical level.

The God of Jacob is our refuge. It's good at the practical level. When we see Paul in Romans chapter eight, at the very end, basically saying nothing can separate us from the love of God which is in Christ Jesus our Lord. Why? Because he's our covenant God. The God of Jacob is our refuge. Because Jesus covenanted.

In fact, look at Luke's rendition, or Luke's rehearsal of the Last Supper. Turn to Luke chapter 22. Luke chapter 22. This is covenant theology practically worked out for the blessing and the encouragement and the stability of his people.

Notice in Luke 22 at verse 24, now there was also a dispute among them as to which of them should be considered the greatest. And he said to them, the kings of the Gentiles exercise lordship over them and those who exercise authority over them are called benefactors. But not so among you. On the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves. For who is greater, he who sits at the table or he who serves? Is it not he who sits at the table? Yet I am among you as the one who serves. But you are those who have continued with me in my trials, and I bestow upon you a kingdom."

Brethren, the beauty of that statement is not the word bestow. If ever I could have sat in the room with the translators, I would have said, translate it covenant. Because that's what it is. I covenant a kingdom to you. I covenant upon you a kingdom just as my father covenanted one upon me, that you may eat and drink at my table in my kingdom and sit on thrones judging the 12 tribes of Israel.

It's not just a bestowal, though it is. But covenant is undergird by a whole host of other factors. And covenant is strong. Covenant is impenetrable. covenant is a blessing for the practical life of God's people.

We go back to Psalm 46 and then note secondly the demonstration of God's power in verses 2 to 6. So after the statement in verse 1, God is our refuge and strength, a very present help in trouble, there's a logical implication that follows in 2A, therefore we will not fear.

Verse 1, being true, God is our refuge and strength, a very present help in trouble, then inevitably verse 2a follows, necessarily. It follows by necessary consequence. It is a logical deduction. This being true, verse 1, then verse 2a is the logical implicant. Therefore, we will not fear. That's the way we need to be and that's the way we need to live.

Based on the statement of verse 1, based on the fact that the divine warrior and covenant God is fighting our battles for us and oftentimes without us, we should say, therefore, we will not fear. But then notice he presents a contrast in the rest of verse two and in verse three and in verse six. Notice in verse 2b, even though the earth be removed and though the mountains be carried into the midst of the sea. If you were to look outside today and you were to survey the landscape and you were to ask yourself, what's the most stable thing in that landscape? What's the most rugged thing in that landscape? It's not the rain. I mean, yeah, the sun, but it's not part of the landscape. It's the mountains. The most stable aspect of any landscape is always the mountains. Trees blow down. Rivers dry up. But with reference to mountains, they're stable. So note the language of the psalmist. Even though the earth be removed and though the mountains be carried into the midst of the sea, we will not fear. We will not fear. If the worst of the worst comes about, then we will not fear.

The disturbance of the natural order. Notice in verse three, though its waters roar and be troubled, though the mountains shake with its swelling, say la. What's the connection? Therefore, we will not fear. Notice as well the rage of the nations in verse 6. The nations raged. The kingdoms were moved. He uttered His voice. The earth melted. So whether it's chaos amongst the natural phenomena or it's chaos amongst the governments of the world, What is the consistent application? Therefore, we will not fear.

Verse 2a. So he is saying what he says in 2a based on his proposition in verse 1 and then drawing out those implications that everything around us falling down, everything around us coming unglued, everything around us losing its mind. We're not going to fear. We're not going to be shaken. We're not going to be cast down. We're not going to go run and cry. I mean, running and crying sometimes is perfectly legit, but if that's the pattern in life, we need to get this psalm further into our hearts and into our veins.

But notice, with reference to the rage of the nations in verse 6, the nations raged, the kingdoms were moved, he uttered his voice, the earth melted. Calvin says, it is an easy matter to manifest the appearance of great confidence, such as, therefore we will not fear. That's what he's referring to. It is an easy matter to manifest the appearance of great confidence. so long as we are not placed in imminent danger. But if in the midst of a general clash of the whole world, our minds continue undisturbed and free of trouble, this is an evident proof that we attribute to the power of God the honor which belongs to Him." So in other words, the proof is in the pudding. It's easy to say, therefore we will not fear when everything is going just right. Therefore, we will not fear. God is our refuge. God is our strength. He's a very present help in time of trouble. Of course, we will not fear. Yeah, that's easy when everything's going well. That's easy when everything is smooth. That's easy when everything is just as it ought to be. That's easy.

But when the mountains fall into the sea, When the seas are chaotic. When the nations rage against one another. When the nations target Christians within those nations. It's interesting, Nigeria is just in the news now. We've been praying for years for Nigeria. Voice of the Martyrs has kept us abreast for years about the situation. It's good. I'm glad that it's getting some airtime now through media. But brethren, what do you do if you're Nigerian living in a country where they are an active opposition to destroy your life? Well, you have recourse to verse 1. God is our refuge and strength, the very present help in trouble. Therefore, we will not fear.

So when he makes this statement or these statements about chaos on the earth, the disturbance in the natural order, the rage of the nations, he contrasts it with the peace of Zion. It's kind of interwoven, kind of a back and forth motif. I think that sometimes we in the Western world in 2025, we want to give the good and then the bad. We want to give the assets and then the liabilities. He kind of weaves it all together in the psalm here.

So notice, after verses 2 and 3, with reference to the natural order, verse 4. So wedged there in verses 4 and 5, surrounded by disorder and chaos in the natural order and disorder and chaos in the governmental order, wedged in between that in verses four and five is this glorious statement about the stability of Zion, about the stability of God's rule. And I think from a literary standpoint, it's very effective. Because if you put the good over here and the bad over here, it's appreciable. If you put the assets here and the liabilities here, yeah, I can see it. When you've got bad, good, bad, what's the suggestion? That while the bad is continuing on, the good never ceases. While the nations rage, while mountains fall into the sea, that has no effect upon the calm dignity of God's throne room.

There is a river whose stream shall make glad the city of God. So in the midst of the liabilities, in the midst of the bad, in the midst of the hardships and woes, there's no instability for the child of God. There is no place for him to get all frustrated and twisted and forget the conviction that he has with verse 2a. Therefore, we will not fear. Whatever happens here, whatever happens there, it doesn't destroy what's going on here. I think it's a very effective literary device so that we can see that in the midst of calamity, the sure foundation of God's throne stands. God is in the midst of her. She shall not be moved. God shall help her just at the break of dawn.

And of course, this peace of Zion motif is all throughout scripture. Notice in Psalm 48 at verse one. Great is the Lord and greatly to be praised in the city of our God, in his holy mountain. Beautiful in elevation, the joy of the whole earth is Mount Zion on the sides of the north, the city of the great king. God is in her palaces. He is known as her refuge. You see it as well in Psalm 76. You see it as well in Psalm 2. How does Psalm 2 begin? With the mutiny and rage of the nations. And in the midst of the mutiny and the rage of the nations, what do we find? God sits on his throne. He laughs in derision at these rebel confederates on earth. What does he do? He installs his holy king on his hill Zion. It's all about God in the midst of our troubles, nevertheless remaining our refuge and our strength, such that we will not fear.

As well, the prophets, consider Isaiah, fear not, for I am with you. Be not dismayed, for I am your God. I will strengthen you. Yes, I will help you. I will uphold you with my righteous right hand. As well, the book of Revelation, chapters two and three, you've got the seven letters to the churches in Asia Minor. And what's a recurring theme in those churches in Asia Minor? Suffering, hardship, affliction, difficulty. The scene shifts to chapters 4 and 5. What's the vision? What's the view? It's the calm dignity of God's throne room. Same motif in chapter 13 going into chapter 14. Chapter 13 is the beast from the sea, the beast from the land. It's all chaos on earth. I mean, people are getting the mark of the beast. They're following the beast. We know who empowers the beast because Revelation 12 tells us that. It's the devil. And so you've got two beasts, actually, in Revelation 13. I take them as a political power and as a religious power. I take them even further as one, the Roman Empire, which is the political power, and the unbelieving Jews, which is the religious power. So the beast, people disagree, you don't have to get hung up on that.

Well, he said, that's not the point. Revelation 13 shows chaos on Earth. In fact, turn there, because I want us to see the cosmos in Zion. Revelation 13, it's a tough chapter to get happy about, unless you're weird. I mean, sometimes people talk about that mark of the beast with, you know, glee in their voices and in their eyes. Yeah, it's gonna be like this, whoa. Brethren, it's those who are identified with the beast. It's those who are identified with God, Revelation 3. They have His name on them. But notice, after the chaos, the beast from the sea in the first section of Revelation 13, the beast from the land in verses 11 and following. The call, in verse 18, here is wisdom, let him who has understanding calculate the number of the beast, for it is the number of a man, his number is 666. Dare I go one step further? I think this is Emperor Nero. Again, you don't have to swallow that, you don't have to follow me on that, but I think that's what's happening. I think the book of Revelation is John's expansion on the Olivet Discourse. What he is talking about is the fall of Jerusalem in AD 70. Again, I digress. Here's the chaos.

Now note verse 1 in chapter 14. Then I looked, and behold, a lamb standing on Mount Zion, and with him 144,000, having his father's name written on their foreheads. Just like those followers of the beast had his number written on their foreheads. It's a mark of identification. It's a mark of relationship. And the contrast is obvious. Chaos, disorder, difficulty, trial. But the lamb with his fair army standing in Zion is not shaken from his position of authority. Therefore, we will not fear.

Verne Poitras commenting with reference to this section in Revelation, says when God's people are beset by temptation or persecution, a revelation of God's character and glory is the best remedy. Isn't that Psalm 46? Isn't that revelation? If you're reading Revelation just to find out what's gonna happen tomorrow, you're not reading it for the purpose that John intended you to read it. Do you know what's preeminent in the book of Revelation? If you listen to a lot of preachers on Revelation, doom, sorrow, misery, pain, and chaos. Yeah, those are there, but you know what the recurring emphasis is on? the crown of our Lord Jesus Christ, the kingly reign of our Lord Jesus Christ, the rule and power of our Lord Jesus Christ, the victory and triumph of our Lord Jesus Christ. That's how you read Revelation. Just like you read all of that, Jesus is not the loser in history. Jesus brings destruction upon unbelieving Israel in AD 70. Jesus will bring destruction upon all those who oppose him and his kingdom at the end of time. Jesus is victorious.

So going on with Poitras, he says, his power guarantees the final victory. His justice guarantees vindication of the right, and his goodness and magnificence guarantee blessing and comfort. The blood of the Lamb demonstrates that solid redemption has already been accomplished.

Even in the midst of trials and persecution, God is still the ruler. He controls everything. That's David's point in Psalm 46. Therefore, we will not fear.

It's kind of like geometry. You have axioms. You have settled principles by which you then prove other things. The settled principle in Psalm 46 is God is our refuge and our strength, a very present help in trouble. That's axiomatic. That's foundational. That's from whence the psalm is built and constructed. Therefore, we will not fear.

Even if mountains fall into the sea, even if nations rage against nations, even if godless governments target their own citizenry because of their Christian faith, we're not going to fear. Why? Because the Lord of hosts is with us. The God of Jacob is with us. It's most blessed.

Thirdly, in verses 8 and 9, notice there's a contemplation of God's works. So after the contrast, after highlighting the demonstration of God's power, he tells us to contemplate God's works in verses 8 and 9. In other words, this is how you get to a verse 2a position.

You know, sometimes, even though you've got the axiom in verse one, God is our refuge and strength, a very present help in trouble, if you kind of drop into verses two and three and verse six, you know, sometimes you get a little bit shaken. Sometimes you get a little bit off kilter. Sometimes when mountains are falling into the sea or your government is targeting you for execution, yeah, it's kind of hard not to fear, right? It's kind of hard to not to struggle.

This is why Jesus says, in this world you will have tribulation, but be of good cheer. Why would you have to tell them to be of good cheer? Because I just told them they're going to be in the midst of tribulation. And why should they be of good cheer? Because I have overcome the world.

That's the psalmist's strategy here. God is our refuge and our strength, a very present help in trouble. Therefore, we will not fear, though mountains fall into the sea and nations rage against nations. If the psalm stopped, that would be great. We'd have enough to go and praise God for and live in light of, but it isn't quite enough for the psalmist. He says, come on, let's go. I want to show you some things. I want you to see that I'm not making this up. I want you to see that I'm not just blowing smoke. I want you to see the validity the consistency, the confirmation of God's proven faithfulness all throughout the ages.

So that's what he does in verses eight and nine. Come, behold the works of the Lord. This is why as God's people we need to be reading scripture. I think of the Psalms of Asaph in about the 70s. Asaph is struggling. Asaph has Asaphian moments. Asaph looks around, he sees the righteous suffer, he sees the unrighteous prosper, and it perplexes his heart.

As well, Asaph, and other Psalms there, again in the 70s, about 10 Psalms ascribed to Asaph, In the midst of those Psalms in the 70s, he's lamenting. Why? Because we're a mess. The nations have come in and they've plundered us. The nations have come in and they've ruined God's sanctuary. The nations have come and they have devastated us and our existence.

Remember, Israel was faced by many enemies in the Old Testament and at times those enemies prevailed. And often times it was consequence for Israel's sin. But when Asaph has no close at hand affirmations or confirmations of God's proven faithfulness, guess where he goes? He goes to the Exodus. It was God who brought us out of Egypt. It was God who parted the waters. It was God who killed the firstborn. It was God who plagued Egypt.

You see what Asaph is doing. Though things look bleak and things look dark and things look down. I know that God is faithful. How do I know? Because the Bible tells me so.

Christian, if you're not reading your Bible regularly, if you're not attending the public means of grace, if you're not availing yourself of Scripture, you're going to get lectured by your pastors. That's not the issue. You're going to be tossed to and fro by every wind of doctrine, Ephesians 4, and you're not going to have the comfort embedded in the Christian message.

So the psalmist says, come, behold the works of the Lord, who has made desolations in the earth. You mean mountains on their own don't just jump into the sea? No, it's God who makes desolations in the earth. There's no random happenings, there's no random events, there's no, you know, scattering of atoms such that mountains just wander over and jump into the Pacific Ocean. It's God who makes desolations in the earth. Notice in verse 9, He makes wars cease to the end of the earth. I love the rest of verse 9, because we might ask the question, how does he make war cease? Well, he snaps his cosmic fingers and everybody's happy. He brokers deals with all government officials? No. He makes war cease to the end of the earth by achieving victory for his people. He breaks the bow and cuts the spear in two. He burns the chariot in the fire.

So the psalmist's invitation to his contemporaries was let's go back to the Pentateuch. Let's go back to the former prophets. Let's go back to God's action in history on behalf of His people. Let's go back and witness it. Come behold the works of the Lord. Come and witness firsthand what He has accomplished.

Well, us in the New Covenant, we've got even more. We've got the latter prophets. We've got the post-exilic prophets. We've got the Gospels of our Lord Jesus Christ. We've got the Book of Acts. What happens when a bloodthirsty group of irreligious people come after the Christian faith? Well, the Book of Acts answers that. What happens when those bloodthirsty people that are irreligious but think they're doing God's will invoke the civil government for their participation to eliminate the Christian threat? Well, we've got that in the book of Acts. What happens when we see the sufferings and the persecutions that befall the people of God? We've got that in the New Testament epistles. What happens when it looks like there's chaos on the earth? We've got that in Revelation chapter 13.

So you see what the psalmist is saying? Get your head into God's word and process the data, not just for theoretical purposes, but for practical comfort and stability, such that you can obey what 2A says. Therefore, we will not fear. This is common among the psalmists, Psalm 66, 5. Come and see the works of God. He is awesome in his doing toward the sons of men. Basically, it's take your eyes off the disturbances. Don't watch that mountain wander into the sea. I mean, I think it would be impossible not to, but Don't obsess with that, but rather get your mind wrapped around God's victories in history.

Read the Gideon narrative. Read Samson dispatching a thousand Philistines with the jawbone of an ass. Read Samson by his own strength bringing down those pillars such that all the Philistines in attendance were destroyed. Read those accounts in Joshua, not just Joshua being an effective, savvy military leader and the people of Israel complying and obeying, but it's God who fought. It was God who rooted. It was God who intervened on their behalf. The psalmist says, come and behold these things.

Spurgeon says, the joyful citizens of Jerusalem are invited to go forth and view the remains of their enemies. Think about that. Remember on the other side of the Red Sea when the children of Israel traversed it without even getting their feet wet? Isn't that amazing? It would still be damp, you'd think, but it was so dry they didn't even get their feet wet. I've often thought, and I've said this before, you are a child of Israel, God opens up the Red Sea, and you pass through. That in and of itself is amazing. What's even more amazing is that the Egyptians gave chase. And what's more amazing is that when the Egyptians gave chase, their chariot wheels started to fall off. Could you imagine being an Egyptian and your chariot wheel falls off, and you're looking at walls of water beside you, seeing fish most likely, and realizing, hey, chariot wheels don't usually fall off like this. And then swoosh. What happens? All those Egyptians are littered along the shore.

The psalmist is saying, look at that. Look at that. Look at Goliath, slain by the stone and then the sword. Look at your enemies. Look at the promise of Genesis 3.15, the seed of the woman will crush the serpent. which incidentally that's what David does to the serpent Goliath. Back to Spurgeon. The joyful citizens of Jerusalem are invited to go forth and view the remains of their enemies that they may mark the prowess of Jehovah and the spoil which his right hand hath won for his people. It were well if we also carefully noted the providential dealings of our covenant God and were quick to perceive His hand in the battles of His church.

Whenever we read history, it should be with this verse sounding in our ears. When you read of the exploits of the people of God throughout the history of the church, don't conclude, oh, Athanasius got lucky there. The Covenanters got lucky there. The Huguenots got lucky there. No. God is in the midst. God is their refuge and strength. Why did Huguenot march to battle singing Psalm 68? Because they understood the implications of Psalm 68 and they understood all too well the implications of Psalms like Psalm 46.

And then finally, the exhortation in light of God's sovereignty. Verse 10 is probably the most familiar part of Psalm 46.

Be still and know that I am God. I will be exalted among the nations. I will be exalted in the earth. 

Now, things written down, we see this in texting with each other, don't we? We text each other and might throw an emoji in or we might not throw an emoji in and we kind of wonder, I don't know if there was an edge on that text. Are they mad at me? You're looking at me like I'm nuts. Okay, this has happened to me in the past. Is it okay? Is it safe to go home? What am I getting into? It's not quite that bad. It's hard to pick up on what? Tone. How does verse 10 supposed to come to us? Be still, church. or be silent enemies. I like to think it's a bit of both. I think primarily it's a be silent. And I'd say S-H-U-T up, but I don't want the kids to think that's okay to say to their siblings. But I think that's probably along the lines. Knock it off. Be still, nations. Be still, rebels. Be still, transgressors. Be still and know that I am God. 

Alexander interprets it this way, and he says, these words are addressed to the discomfited foes of Jehovah and his people. Cease from your vain attacks upon my people. Learn from what you have already seen and felt that their protector is divine. and that he is resolved to be acknowledged as supreme, not only by his chosen people, but by all the nations and throughout the earth.

" Remember, David? That all the earth may know there's a God in Israel. So the be still emphasis and know that I am God, and the further amplification, I will be exalted among the nations, I will be exalted in the earth, is calculated to breathe fear into the enemies of the Most High. In other words, this God who littered that shore with Egyptian soldiers, this God who littered the plains of Midian with Midianites in Gideon's successful campaign with his 300 men This God is to be feared. This God is to be revered. This God is to be known. 

Now certainly be still and know that I am God to the potentially wavering people of God. Are we all verse 2a sorts of men and women? Therefore I will not fear. I'm eight foot tall and bulletproof because God is in His high heavens. Probably not, brethren. If all of us were doing 2A, then it probably wouldn't be repeated so many times in Scripture to not fear. I mean, if we were good at not fearing, we probably wouldn't have to be told over and over and over and over again not to fear. But because we're told over and over and over and over and over again not to fear, I'm surmising that we're not real good at it. And so the wavering people of God need a fresh dose of verse 10 as well. Be still and know that I am God. And the promise is I will be exalted among the nations. I will be exalted in the earth. The heathen are commanded in order to instill fear and trembling. The believers are commanded in order to instill comfort and stability. Be still and know that I am God. I will be exalted among the nations. I will be exalted in all or in the earth.

" Well, in conclusion, I would suggest first the presence of trouble in the life of the believer. That's a settled axiom as well. A very present help in trouble. You're not going to be the delicate snowflake that gets through 60 or 70 years of Christianity without any trouble. You're just not. I'm not trying to be mean. I'm not trying to be a buzzkill. I'm not trying to be a bad guy. But I have yet to meet that person who has said, never had any trouble. Ever. It's great. Just serve Jesus. There's going to be trouble. 

John Chrysostom, that silver-tongued preacher says, God does not prevent tribulations coming, but He is at hand when they come, making us tried and tested. 

Secondly, the knowledge of God is what stabilizes us in our experiences. It's the knowledge of God that steadies the people of God when those difficulties come. Be still and know. Understand that God is our refuge and our strength. Know that He is the Lord of hosts and the God of Jacob to us. 

Thirdly, there is a promise in verse 10 to encourage the believer. I will be exalted among the nations. I will be exalted in the earth. A promise that I might suggest is tough at times to internalize because it seems so contrary. I mean, I'm not a cultural analyst, but I think I have enough wherewithal to say, for the most part, life's a mess. It's a mess in Canada. It's a mess in Nigeria. It's a mess in the US. It's a mess all over the place. But God says, I will be exalted among the nations. I will be exalted in the earth. 

Again, Spurgeon, I think hits the nail on the head. I will be exalted among the heathen. They forget God, they worship idols, but Jehovah will yet be honored by them. Reader, the prospects of missions are bright, bright as the promises of God. Let no man's faith fail him. The solemn declarations of this verse must be fulfilled. I will be exalted in the earth among all people, whatever may have been their wickedness or their degradation. Either by terror or love, God will subdue all hearts to himself. The whole round earth shall yet reflect the light of his majesty. All the more because of the sin and obstinacy and pride of man shall God be glorified when grace reigns unto eternal life in all corners of the world.

And I would suggest finally, get the comfort that this psalm affords. Again, Christopher Ashe. He says, above all, he draws out some practical applications. I've mentioned that four-volume commentary on Ash. I've got in my own head psalms I preached before Ash and psalms I'll preach after Ash. It's gold. If you've got a hundred bucks, forego your Tim Hortons for more reasons than Ash, but forego it for, you know, however much it would take to spend a hundred bucks and get Ash.

Christopher Ash, four-volume commentary on the Psalms. The first volume introduction is gold. how he gets Jesus out of the Psalms. Why is Jesus the subject of this altar? What has the church historically said about Jesus and this altar? It's gold. But his exposition of the Psalms, it's not long. I mean, it's not short, but it's not long. It's not technical. Pick it up, read it, and get encouragement.

Here's what he says as he draws out a few applications from Psalm 46. This is the end, the last point. He says, If you are in Christ, you belong to the one who is God with us, who is the conquering and divine Messiah King, and who is to his people the place of safe holiness and living waters for all eternity. Amen. That's what the psalm commends to us for our reflection, for our reception, so that we can say, therefore, we will not fear.

Well, let us pray. Our Father in heaven, we thank you for this psalm. We thank you that the church throughout her history has sang it joyfully unto you, our God. And certainly we take great comfort in it, and I pray that you would help us to appropriate it even more by faith. We know that you are our refuge and our strength, a very present help in trouble. May we all say with one accord, therefore we will not fear. We bless you that you are God. We bless you that you will be exalted in the nations and in the earth. And we love you and adore you for what you have done for us in and through your son, the Lord Jesus Christ. And we pray in his most blessed name. Amen.