Come ye, consider the works of Jehovah The Psalmist seems still to continue in this verse the history of a deliverance by which God had given abundant evidence that he is the most efficient and faithful protector of his Church, that the godly might derive from it both courage and strength to enable them to overcome whatever temptations might afterwards arise. The manifestations which God has given of his favor towards us in preserving us, ought to be kept continually before our eyes as a means of establishing in our hearts a persuasion of the stability of his promises. By this exhortation we have tacitly rebuked the indifference and stupidity of those who do not make so great account of the power of God as they ought to do; or rather, the whole world is charged with ingratitude, because there is scarcely one in a hundred who acknowledges that he has abundant help and security in God, so that they are all blinded to the works of God, or rather wilfully shut their eyes at that which would, nevertheless, prove the best means of strengthening their faith. We see how many ascribe to fortune that which ought to be traced to the providence of God. Others imagine that they obtain, by their own industry, whatever God has bestowed upon them, or ascribe to second causes what proceeds from him alone; while others are utterly lost to all sense. The Psalmist, therefore, justly calls upon all men, and exhorts them to consider the works of God; as if he had said, The reason why men repose not the hope of their welfare in God is, that they are indifferent to the consideration of his works, or so ungrateful, that they make not half the account of them which they ought to do. As he addresses himself in general to all men, we learn, that even the godly themselves are drowsy and unconcerned in this respect until they are awakened. He extols very highly the power of God in preserving his chosen people, which is commonly despised or not estimated as it ought to be, when it is exercised after an ordinary manner. He therefore sets before them the desolations of countries, and marvellous devastations, and other miraculous things, which more powerfully move the minds of men. If any one would prefer to understand what follows -- He maketh battles to cease -- of some special help vouchsafed by God, yet still it must be considered as intended to lead the faithful to expect as much help from him in future as they had already experienced. The prophet, it appears, from one particular instance, designs to show in general how mightily God is wont to defend his Church. At the same time, it happened more than once, that God quelled throughout the land of Judea all the dangerous tumults by which it was distracted, and drove away wars far from it, by depriving the enemies of their courage, breaking their bows, and burning their chariots; and it is very probable that the prophet, froth a particular instance, here takes occasion to remind the Jews how often God had disappointed the greatest efforts of their enemies. One thing, however, is quite certain, that God is here set forth as adorned with these titles, that we should look for peace from him, even when the whole world is in uproar, and agitated in a dreadful manner.

Come, behold the works of the Lord - Go forth and see what the Lord has done. See, in what his hand has accomplished, how secure we are if we put our trust in him.
What desolations he hath made in the earth - Or, in the land. The word "desolations" might refer to any "ruin" or "overthrow," which he had brought upon the land of Israel, or on the nations abroad - the destruction of cities, towns, or armies, as proof of his power, and of his ability to save those who put their trust in him. But if this be supposed to refer to the invasion of the land of Israel by Sennacherib, it may point to what occurred to his armies when the angel of the Lord went forth and smote them in their camp Isaiah 37:36, and to the consequent deliverance of Jerusalem from danger. Without impropriety, perhaps, this may be regarded as all appeal to the inhabitants of Jerusalem to go forth and see for themselves how complete was the deliverance; how utter the ruin of their foes; how abundant the proof that God was able to protect his people in times of danger. It adds great beauty to this psalm to suppose that it "was" composed on that occasion, or in view of that invasion, for every part of the psalm may receive a beautiful, and an ample illustration from what occurred at that memorable period. Nothing "could" furnish a clearer proof of the power of God to save, and of the propriety of putting confidence in him in times of national danger, than a survey of the camp of the Assyrians, where an hundred and eighty-five thousand men had been smitten down in one night by the angel of God. Compare 2-Kings 19:35; 2-Chronicles 32:21; Isaiah 37:36.

Come, behold the works of the Lord - See empires destroyed and regenerated; and in such a way as to show that a supernatural agency has been at work. By the hand of God alone could these great changes be effected.

Come, behold the works of the LORD, (h) what desolations he hath made in the earth.
(h) That is, how often he has destroyed his enemies, and delivered his people.

Come, behold the works of the Lord,.... Of nature and grace, especially those of Providence; both in a way of judgment, as in this verse; and of mercy, as in Psalm 46:9. These words are an address of the psalmist to his friends, as Apollinarius supplies it; or of the church to the fearful among them, who were dismayed at the commotions and disturbances that were in the world, Psalm 46:2; and who are encouraged to trust in the Lord, from the consideration of his works, particularly his providential dispensations;
what desolations he hath made in the earth; in the land of Judea, at the time of the destruction of the city and temple of Jerusalem, foretold by Moses, Deuteronomy 32:22; by Daniel, Daniel 9:26; and by our Lord Jesus Christ, Matthew 23:38; and which desolations being the fulfilling of prophecy, may serve to strengthen the faith of God's people, that whatsoever he has said shall come to pass; and that seeing he made such desolations among the Jews, for their rejection of the Messiah, what may not be expected will be made in the antichristian states, for their opposition to him? and, besides, are a confirmation of the truth of his being come; since after his coming these desolations, according to Daniel, were to be made; nor was the sceptre to depart from Judah till he came, nor the second temple to be destroyed before he was in it. Moreover, these desolations may refer to those that have been made in the Roman empire, upon the blowing of the trumpets; the first "four" of which brought in the Goths, Huns, and Vandals, into the western part of it, which made sad ravages and devastations in it; see Revelation 8:7; and the "fifth" and "sixth" brought in the Saracens and Turks into the eastern part of it, which seized and demolished it, and made dreadful havoc among men; see Revelation 9:1. Likewise the desolations that will be made in the antichristian states may be here intended; when the seven vials of God's wrath will be poured out upon them, Revelation 16:1 when the kings of the earth will hate the whore, and make her desolate, Revelation 17:16; and all her plagues shall come upon her in one day, Revelation 18:8. And a view of these desolations, even in prophecy, may serve to cheer the hearts of God's people under the present reign of antichrist, and under all the rage, fury, and oppression of antichristian powers, since they will all in a little time become desolate. This will be the Lord's doing, and it will be wondrous in our eyes.

what desolations--literally, "who hath put desolations," destroying our enemies.

(Hebrews.: 46:9-12) The mighty deeds of Jahve still lie visibly before them in their results, and those who are without the pale of the church are to see for themselves and be convinced. In a passage founded upon this, Psalm 66:5, stands מפעלות אלהים; here, according to Targum and Masora (vid., Psalter, ii. 472), מפעלות יהוה.
(Note: Nevertheless מפעלות אלהים is also found here as a various reading that goes back to the time of the Talmud. The oldest Hebrew Psalter of 1477 reads thus, vide Repertorium fr Bibl. und Morgenlnd. Liter. v. (1779), 148. Norzi decides in favour of it, and Biesenthal has also adopted it in his edition of the Psalter (1837), which in other respects is a reproduction of Heidenheim's text.)
Even an Elohimic Psalm gives to the God of Israel in opposition to all the world no other name than יהוה. שׁמּות does not here signify stupenda (Jeremiah 8:21), but in accordance with the phrase שׂוּם לשׁמּה, Isaiah 13:9, and frequently: devastations, viz., among the enemies who have kept the field against the city of God. The participle משׁבּית is designedly used in carrying forward the description. The annihilation of the worldly power which the church has just now experienced for its rescue, is a prelude to the ceasing of all war, Micah 4:3 (Isaiah 2:4). Unto the ends of the earth will Jahve make an end of waging war; and since He has no pleasure in war in general, much less in war waged against His own people, all the implements of war He in part breaks to pieces and in part consigns to the flames (cf. Isaiah 54:16.). Cease, cries He (Psalm 46:10) to the nations, from making war upon my people, and know that I am God, the invincible One, - invincible both in Myself and in My people, - who will be acknowledged in My exaltation by all the world. A similar inferential admonition closes Psalm 2:1-12. With this admonition, which is both warning and threatening at the same time, the nations are dismissed; but the church yet once more boasts that Jahve Tsebaoth is its God and its stronghold.

Desolations - Among those who were vexatious to God's people.