Psalm 46

“God is our refuge and strength, A very present help in trouble” (Psalm 46:1, texts from ASV).

— David Stein

While Psalm 46 had an original application to God’s protection of Israel, it also appears to have a much larger prophetic and symbolic application to the church’s experiences at the end of the Gospel Age. It touches the disorder of the world just prior to the setting up of the earthly phase of Christ’s Kingdom. It also provides strong encouragement for the feet members of the church at that time.

Verse 1

“God is our refuge and strength, A very present help in trouble.” This prophetic song starts with a powerful reminder that in all trials, God is not merely a source of safety and strength, He is “our” source. This implies trust in and intimacy with Him that comes with a full consecration to do His will. His presence will shepherd and guide us in times of trouble. The Psalmist notes that not only is He present, but He is very present! This is the only time this expression is used in the Hebrew scriptures. The composer may have remembered the promise in the words of Moses, “For what great nation is there, that hath a god so nigh unto them, as Jehovah our God is whensoever we call upon him?” (Deuteronomy 4:7).

If Jehovah’s promise to ancient Israel is so strong, how much more so to those who have been begotten of the holy Spirit and brought into the family of God as His sons! He is always near and will always hear the pleas of His children.

The necessary dependence upon God implies we cannot do this on our own. The flesh is no help. But our loving heavenly Father can help and wants to help. We are invited to call on him always, but especially in times of trouble.

God is described as a “refuge” in a time of trouble. Since a “refuge” is a place, one might wonder how God can be a place. This is explained in the 91st Psalm, verses 1 and 2. “He that dwelleth in the secret place of the Most High Shall abide under the shadow of the Almighty. I will say of Jehovah, He is my refuge and my fortress; My God, in whom I trust.”

Here, the secret place is under the shadow of the Almighty. This implies one is maintaining a closeness, a proximity to God. Consequently, the promise of protection requires an intimate walk with God.

Two texts in the New Testament validate this requirement. (1) “Draw nigh to God, and he will draw nigh to you” (James 4:8). This is perhaps the most direct promise of intimacy; it is a reciprocal relationship where your movement toward Him is met with His presence.

(2) “Behold, I stand at the door and knock: if any man hear my voice and open the door, I will come in to him, and will sup with him, and he with me” (Revelation 3:20). This beautiful depiction of Jesus’ second presence in the Laodicean period of the church lets us know that we must open the door of recognition. By Jesus, our God is “very present.” Only then can we “sup” with our Lord. It is that spiritual food that furnishes the strength promised in the time of trouble.

Verses 2, 3

“Therefore will we not fear, though the earth do change, And though the mountains be shaken into the heart of the seas; Though the waters thereof roar and be troubled, Though the mountains tremble with the swelling thereof. Selah.”

“Therefore,” because God is our refuge, we will not fear. Much fear comes from not knowing what is next. This fear of the future forces a poor basis for many decisions and choices that the world makes. But for the church, we know that God knows the future as expressed in the short poem:

We don’t know what tomorrow holds, But we know who holds tomorrow!

So, as we watch the tearing down of this system, we do not fear, because God has already told us about it. We expect it! We know it is a necessary antecedent to the full establishment of God’s Kingdom on earth.

The “earth,” the present and more stable organization of society, is unraveling. The ASV translates it, “though the earth do change.” How much we have seen society change! This change is not for the good. Stable institutions, and philosophies, laws and customs, all of these are changing. They are being corrupted, and the resulting divisions in society tear it apart.

This ripping of the fabric of society with hate and mistrust is affecting the governments at their very core. These are the “mountains” that are being shaken. Just as an earthquake will shake structures to their ruin, so these governmental kingdoms will be shaken in a sea of anarchy.

In the Scriptures the word “sea” is used not merely as a name for a body of water, but also symbolically, representing lawless, restless, dissatisfied, discontented humanity. In his great prophecy (Luke 21:5‑36) our Lord Jesus tells us that in the time of trouble, with which the Millennial Age will be introduced, the sea and the waves will roar. Here the symbolic mountains, or kingdoms of earth, will go down, overwhelmed by the symbolic sea, in a storm of change.

This shaking of all nations (compare Haggai 2:7) brings change to all social levels. Elijah, in 1 Kings 19:11, 12, witnessed this prophetic fragmentation of society. “He said, Go forth, and stand upon the mount before Jehovah. And, behold, Jehovah passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before Jehovah; but Jehovah was not in the wind: and after the wind an earthquake; but Jehovah was not in the earthquake: and after the earthquake a fire; but Jehovah was not in the fire: and after the fire a still small voice.”

In prophetic symbolism, wind is often used to represent war. Earthquake is a symbol of revolution. Fire is a symbol of anarchy. War is an international conflagration. Revolution is national disruption. And anarchy is local disorder. The overturning of the present order works its way through each of these social levels from international to national to local. Ultimately, the “sea” class brings change to every part of society.

Interestingly, we read, “I saw a new heaven and a new earth: for the first heaven and the first earth are passed away; and the sea is no more” (Revelation 21:1). In Christ’s Kingdom, the “sea” class will gradually disappear to be replaced by the stable kingdom society. No longer will there be a group of lawless and restless people, dissatisfied, discontented humanity. But it will take time for people to come into godly principles and integrate into the new earth. The “still, small voice” will ultimately prevail and peace will overspread the planet.

The vital, practical lesson for us is not to fear these things. We do see growing anger in the “waters,” the masses of mankind. We behold the degradation in our cities. We observe the hate and frustration in the masses over the perceptions about racial equality and economic opportunity. We feel their ire at the corruption among their elected leaders. We hear their “roar” over the suffering of the poor while the rich live luxurious and decadent life styes.

The text tells us that the “mountains tremble with the swelling thereof.” This indicates that the civil powers represented in the ‘mountains’ observe the rise of disaffection in the people and it scares them. The political leaders manipulate the social order to maintain their control and power. They are dependent upon the cooperation of the populace. When the people begin to revolt against their rulership, it is a threat they take seriously.

One indicator that these rich and powerful leaders see this existential threat is the growth of the “escape” industry. In 2017, media theorist Douglas Rushkoff was invited to speak to tech executives at an exclusive resort about the digital future. When he arrived, the agenda had changed entirely — five wealthy men peppered him with questions about “Alaska vs. New Zealand,” meaning where they should situate their bunkers for what they called “The Event.”¹ “The Event” became their euphemism for “the environmental collapse, social unrest, nuclear explosion, solar storm, unstoppable virus or malicious computer hack that takes everything down.”²

(1) http://www.vice.com /en/article /billionaires-are-buildingluxury-bunkers-to-escape-doomsday/
(2) http://www.scmp.com/magazines/style /luxury/article / 3194343/inside-luxury-doomsday-bunkers-worldsrichest-billionaires

The “mountains” are aware of the impending collapse of social, religious, political, and economic systems. Their attempt to find hiding places that will isolate them from the conflagration will fail (Hosea 10:8, Luke 23:30).

But Brethren, these are their issues, political, social, economic, or religious. They are not our issues, at least not yet. We stand separate and apart from the fulminating of this world. While we are saddened at it all, we do not fear. We know something they do not. A wonderful future awaits a dawn after this dark night of sin and death.

Verse 4

“There is a river, the streams whereof make glad the city of God, The holy place of the tabernacles of the Most High.” The turbulent seas and roaring waters are now contrasted with a tranquil picture in this promise of a glorious future. Instead of chaos, we see a serene river, a peaceful stream that brings gladness. This is a metaphor of God’s Word, a refreshing fountain of truth and grace. The words of scripture are inspiring and encouraging, gladdening to the “city of God.”

What is the “city of God?” It is The Church, the body of Christ, called the New Jerusalem in Revelation 21:2.

This expression is found in another other place in scripture, Psalm 87, which is another prophetic song. “Jehovah loveth the gates of Zion More than all the dwellings of Jacob. Glorious things are spoken of thee, O city of God. Selah” (Psalm 87:2, 3).

These verses equate Zion with the “city of God” and Jehovah loves this city. Verses 5 and 6 clarify the identification even more. “Yea, of Zion it shall be said, This one and that one was born in her; And the Most High himself will establish her. Jehovah will count, when he writeth up the peoples, This one was born there. Selah.”

Likewise in Hebrews 12:22, 23, “But ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels, to the general assembly and church of the firstborn who are enrolled in heaven.”

The prophecy of Psalm 87 captures the church in glory, the church beyond the veil, born of the divine nature. But Psalm 46 traces the church just before this spiritual birth. This is suggested in the phrase, “The holy place of the tabernacles of the Most High.”

The Tabernacle in the Wilderness had two chambers, the Holy and the Most Holy, with a beautiful veil in between. The Most Holy was where the Ark was placed and represents the presence of God in heaven itself, our destination when we are born in Zion. The Most Holy was on the far side of the veil, or beyond the veil from the Holy.

The Holy represented the condition of being spirit‑begotten, and not yet spirit‑born. This is the condition that the city of God is in at the prophetic time of this Psalm. The church, at least the feet members of the church, are still in the flesh, still exposed to the drama and dangers of events in the world of man.

Verse 5

But the church is given assurances. “God is in the midst of her; she shall not be moved: God shall help her, and that right early.

We were reminded in verse one that God is “very present.” You cannot get more present than being in one’s midst! The prophecy says that the church will know this and will not be moved away from her God and her Redeemer. They have availed themselves to build that close and intimate relationship with their God and their Lord, Jesus. And in that relationship, the heavenly Father will never permit them to be moved. “Cast thy burden upon Jehovah, and he will sustain thee: He will never suffer the righteous to be moved” (Psalm 55:22).

Because of their faith, the church has always been immovable. “Wherefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not vain in the Lord” (1 Corinthians 15:58).

But that steadfastness, that unmoveableness, is especially notable at the very end of the Gospel Age. While all other institutions and organizations are shaken to pieces, the church, the “little flock,” remains firm on their foundation of the truth and their faith.

As things deteriorate further, we are assured of God’s help. The KJV and ASV report that the help will come “right early.” A better rendering would be:
“at break of day” (NIV)
“at the turn of the morn!” (YLT)
“at the dawn of the morning.” (BBE)
“when morning dawns.” (ESV)

These comport better with the Hebrew. The thought is that the feet members of the church will be helped at the very end of the Gospel Age which is at the dawn of the Millennial Kingdom for man.

This may one reason why Jesus is called “the morning star.” We find this title in Revelation 22:16. “I Jesus have sent mine angel to testify unto you these things for the churches. I am the root and the offspring of David, the bright, the morning star.”

Just as the morning star appears before the dawn, Christ would usher in the Millennial Kingdom. As part of that, the last members of the church in the flesh have the promise of help at that magnificent dawn.

“The Lord’s saints are not to be in this battle at all. God’s consecrated people, longing at heart for Messiah’s Kingdom and the glorious Year of Jubilee and Restitution which it will inaugurate, will patiently abide the Lord’s time, and wait unmurmuringly for it. Their lamps trimmed and burning, they will not be in darkness respecting the momentous events of the impending battle; but they will be of good courage, knowing the outcome portrayed in the ‘more sure word of prophecy,’ to which they have done well to ‘take heed, as unto a light that shineth in a dark place, until the Day dawn’” (Volume 4, xiv).

Verse 6

“The nations raged, the kingdoms were moved: He uttered his voice, the earth melted.” In the midst of the final stage of turmoil on earth, the church finishes its course and it is now time to bring an end to the reign of evil on earth. While the nations are still raging and the kingdoms shaking, Jehovah utters his voice and the last vestiges of earth’s organized society disintegrate and with them departs their sinful and immoral influences.

The rage of the nations is seen in their utter rejection of any change. They want to retain their power and control over the people of the earth. But the “sea” class gains the upper hand. This is, of course, providential overruling by the spirit of God.

While the church is “unmoveable,” the kingdoms and nations of this earth are not. As we saw earlier, they will fall into the “sea,” out of existence.

How does God utter his “voice?” One answer is that Jesus is the “voice” of God. In his prehuman existence he was the “Word of God.” He represented Jehovah in all of God’s dealings. Now that Jesus has been raised to the divine nature, he is the “voice” of God in an even more authoritative way.

The second Psalm, another prophetic Psalm, similarly tells us that Jehovah has set Jesus as King over Zion and has given the nations for an inheritance. As God’s voice and representative, we are told of Jesus: “Thou shalt break them with a rod of iron; Thou shalt dash them in pieces like a potter’s vessel” (Psalm 2:9).

The result of God’s voice speaking is “the earth melted.” The Apostle Peter likely picked up on this very Psalm when he described the same outcome. “The day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up” (2 Peter 3:10, KJV).

Just as the physical process of melting metals takes time, so the dissolution of the earthly social, religious, political, and economic systems will take time. The anger of the “sea” class will slowly ramp up, fed by the exposure of the greed and long hidden evils of the rulers of the earth. These disclosures are part of the light of the Kingdom which grows brighter every day.

“God will bring every work into judgment, with every hidden thing, whether it be good, or whether it be evil” (Ecclesiastes 12:14). “Behold, the hire of the laborers who mowed your fields, which is of you kept back by fraud, crieth out: and the cries of them that reaped have entered into the ears of the Lord of Sabaoth” (James 5:4).

Verse 7

“Jehovah of hosts is with us; The God of Jacob is our refuge. Selah.”

Remembering the Psalms are songs with melodies and words, this musical refrain punctuates the reality of God’s protection and guidance. It is repeated in verse 11 at the end of the Psalm.

One might wonder why Jehovah is called the “God of Jacob” and not the “God of Abraham” or the “God of Isaac.” There seems to be some significance attached to Jacob. Note how the prophet Isaiah repeats many of the symbols we saw in Psalm 46 and includes this reference to the “God of Jacob.”

“It shall come to pass in the latter days, that the mountain of Jehovah’s house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many peoples shall go and say, Come ye, and let us go up to the mountain of Jehovah, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of Jehovah from Jerusalem” (Isaiah 2:2, 3).

While “God of Abraham” often points to the Covenant, and the “God of Isaac” to the Inheritance, the “God of Jacob” speaks to God’s grace to Israel, both spiritual and natural. That seems especially appropriate in this Psalm that prophetically addresses both the completion of the church, spiritual Israel, and the setting up of God’s Kingdom under Christ, which includes natural Israel. Even the experiences of natural Israel in the time described in this Psalm are characterized by Jeremiah as “the time of Jacob’s trouble” (Jeremiah 30:7).

“Indeed, we understand that “Jacob’s trouble” in the Holy Land will come at the very close of Armageddon. Then Messiah’s Kingdom will begin to be manifested” (Volume 4 Foreword, page xvi).

Verses 8-10

“Come, behold the works of Jehovah, What desolations he hath made in the earth. He maketh wars to cease unto the end of the earth; He breaketh the bow, and cutteth the spear in sunder; He burneth the chariots 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.”

We now have a picture of the peaceable kingdom that follows the destruction of all the war material in the final battle. The world is invited to scrutinize the work of Jehovah through his anointed King. “Yet I have set my king Upon my holy hill of Zion … Ask of me, and I will give thee the nations for thine inheritance, And the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; Thou shalt dash them in pieces like a potter’s vessel” (Psalm 2:6, 8, 9).

The sanctification of Jehovah’s name is paramount. The nations are told “Be still,” i.e. find peace and know that God has done this. Exalt this God and thank him for the end of the evil world. “I will sanctify my great name, which hath been profaned among the nations, which ye have profaned in the midst of them; and the nations shall know that I am Jehovah, saith the Lord Jehovah, when I shall be sanctified in you before their eyes” (Ezekiel 36:23).

“That they may know that thou alone, whose name is Jehovah, Art the Most High over all the earth” (Psalm 83:18). The prophetic song ends with a repetition of that marvelous refrain intended for the church:

Verse 11

“Jehovah of hosts is with us; The God of Jacob is our refuge. Selah.” The Psalm ends with a final declaration that Jehovah God is with us. This second reference to the “God of Jacob” reaffirms the end‑times prophetic application of this song. The experiences of the church at the very end of the Gospel will be difficult to the flesh. Even now, we see long stable institutions and government breaking under the shaking going on.

There is great fear in the world. But whatever the experiences that our great God permits us to go through, we can do so with faith in the unshakeable confidence that our loving heavenly Father will deliver us at precisely the right time.

“The name of Jehovah is a strong tower; The righteous runneth into it, and is safe” (Proverbs 18:10).