Psalm 46

“To the chief Musician for the sons of Korah, A Song upon Alamoth. God is our refuge and strength, a very present help in trouble. Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah. There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High. God is in the midst of her; she shall not be moved: God shall help her, and that right early. The heathen 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, 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 chariot in the fire. Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth. The LORD of hosts is with us; the God of Jacob is our refuge. Selah.” (Psalm 46, KJV)

THE Church is safe under divine protection. This theme is amplified in three strophes, the close of which is indicated by the selahs in ver. 4 (3), 8 (7), 12 (11). If the psalm owed its origin to any particular historical occasion, of which there seem to be some traces in the last part, there is none to which it would be more appropriate than the miraculous destruction of the Assyrian host in the reign of Hezekiah (2 Kings 19:35, Isa. 37:36), as this was a signal instance of divine interposition for the deliverance of the chosen people, and peculiarly adapted to exalt the God of Israel among the nations.

1. To the Chief Musician. To the Sons of Korah. Upon Alamoth. A song. The Sons of Korah may here be mentioned either as the authors or performers of the psalm. (See above, on Ps. 42:1, 45:1). In either case, we are perhaps to understand the Sons of Korah in the reign of Hezekiah. Some have ascribed the psalm to Isaiah; but of this there is no evidence. Alamoth means virgins or young women, and is here used as a technical expression of the Hebrew music, to denote soprano or treble voices. See above, on Ps. 4:1, 6:1.

2 (1). God (is) for us a refuge and strength; a help in distresses he has proved—exceedingly. The first clause states the general theme or proposition of the psalm; the last asserts it to have been established by experience. A refuge, a hiding-place, a place where men seek shelter and security from impending danger. The original expression is a local noun derived from a verb, the primary sense of which is to take refuge. (See above, on Ps. 2:12, 16:1). A different word is so translated in ver. 8, 12 (7, 11), below. In this connection, strength may mean a stronghold or fortified place, which figure is expressly used in Ps. 18:3 (2), 27:1, and elsewhere. Or it may simply mean the source or author of strength, as in Ps. 28:8, and elsewhere. In distresses: the plural form may involve a reference to various occasions, or to complex and aggravated troubles in some one case. He has proved, literally been found, i.e. by us, in our experience. The common version (a present help) is scarcely justified by the occasional use of the original expression in the sense of being present or forthcoming. The last word, very or exceedingly, appears to have been added to qualify the whole clause or proposition, as one eminently and emphatically true.

3 (2). Therefore we will not fear in the changing of the earth, and in the moving of mountains in the heart of seas. The simple idea expressed by these strong figures is, in the midst of the most violent changes and commotions. By the changing or exchanging of the earth (see above, on Ps. 15:4), we may understand either its change of place, violent removal, or more probably a change of face and aspect or condition, as the effect of mighty revolutions. In its changing, i.e. when it changes and because it changes. See above, on Ps. 42:4 (3). The mountains, as appears from ver. 7 (6) below, are emblems of great kingdoms and powerful states. See above, on Ps. 30:8 (7), and compare Isa. 37:24, Rev. 8:8. The sea may be mentioned only as the place to which the mountains are transplanted (Luke 17:6), or in which they are shaken; but it may also be a specific emblem of the world, continually moved and agitated by the strife of human passions. See Isa. 57:20, and compare Isa. 27:1, Dan. 7:2, 3. This description is peculiarly appropriate to the commotions necessarily produced by the extensive conquests of the great empires of the ancient world, perhaps with special reference in this case to Assyria.

4 (3). Let its waters roar and foam, let mountains tremble in its swelling. Selah. The singular pronoun refers to the sea, which is only poetically plural in the preceding verse. The verb translated roar occurs above in Ps. 39:7 (6). The one translated foam means strictly to ferment or effervesce. As the word rendered swelling is also used elsewhere in the figurative sense of pride, it is peculiarly appropriate to the commotions of the world, occasioned by the pride of man. The verbs in this verse may also be explained as proper futures. Its waters shall (indeed) roar and foam, the hills shall tremble at its swelling; but the people of God shall stall be safe, as promised in the next verse. The selah, as usual, indicates a pause in the performance, and at the same time marks the close of the first stanza or strophe.

5 (4). (There is) a river—its streams shall gladden the city of God, the holy (place) of the dwellings of the Highest. In contrast with the turbulent and threatening sea, he now presents a peaceful and abundant river. This emblem of God’s favour, which is frequent in the Scriptures, seems to have been borrowed by the later writers from the river of Eden, Gen. 2:10. See above, on Ps. 36:9 (8), and compare Ezek. 47:1, Joel 4. (3.) 18, Zech. 14:8, Rev. 22:1. The city of God, i.e. Jerusalem, his earthly residence, and the centre of the theocracy. See below, Ps. 48:2, 3 (1, 2). The holy (place) may either mean the same thing, or be a more specific designation of the temple. See below, Ps. 65:5 (4), and compare Exod. 29:31, Lev. 6:9, 19 (16, 26). The place rendered holy by the presence of God’s earthly residence. The Highest or Most High, the divine name which denotes God’s infinite superiority to other beings. See above, Ps. 7:18 (17), 9:3 (2), 21:8 (7). The mention of streams in the plural indicates variety and fulness of divine favour.

6 (5). God (is) in the midst of her, she shall not he moved; God will help her at the turning of the morning. This last idiomatic phrase seems to mean, at the point when the day turns to come back, after reaching its greatest distance. See Exod. 14:27, Judges 19:26, and compare Deut. 23:12 (11). The idea is that of a critical transition from grief to joy. See Ps. 30:6 (5), 49:15 (14), 90:14, 110:7. The terms of this verse become still more significant and striking, if we suppose a specific reference to the night in which Sennacherib’s host was smitten, and the sight which was disclosed at break of day. See Isa. 37:36, and compare Isa. 17:14.

7 (6). Nations roared, kingdoms quaked; he has uttered his voice, the earth will melt. There is here an allusion to the roaring, foaming sea of ver. 4 (3). Uttered, literally gave (a sound) with his voice, just as we may speak of giving a groan or a shriek. Compare Ps. 68:34 (33), Jer. 12:8. This voice is not represented as assuaging the commotion, but increasing it, by making the very earth dissolve. As in many other instances, the psalmist takes his stand between the inception and the consummation of the event which he describes. Hence the transition from the past tense to the future. See above, on Ps. 18:7 (6). With the last clause compare Ps. 75:4 (3), Amos 9:6. God is represented as the ultimate author of these mighty changes. See Haggai 2:21, 22.

8 (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. 24:10, and below, on Ps. 48:9 (8). With us. Compare the name Immanuel, Isa. 8:8. A refuge, literally a high place, a place beyond the reach of enemies and dangers. See above, on Ps. 9:10 (9), 18:3 (2). God of Jacob. See above, on Ps. 24:6.

9 (8). Come, see the doings of Jehovah, who hath put desolations in the earth. The first word properly means go, but is constantly used in summoning and inviting others. See above, Ps. 34:12 (11). The doings, what he has been doing. The common version, what desolations he hath made, is not so natural as that above given, which takes the relative in its proper sense, and refers it to the nearest antecedent. Put (or placed) desolations, i.e. produced, occasioned, caused them to exist. In the earth, because the ruling power of the world was smitten; or in the land, i.e. the Holy Land, as the immediate scene of God’s retributive judgments, which all men are invited now to witness. The use of the name Jehovah intimates that the God who thus controls the world is identical with the God of Israel.

10 (9). Silencing wars to the end of the earth; the bow he will break, and cut the spear, and the chariots will burn in the fire. The participle, followed by the future, shews that the process is not finished, but still going on. Silencing, making to cease. To the end. The original expression is a stronger one, and means up to the end, or to the very end. The bow, spear, and chariots, are named as necessary instruments of warfare. See above, on Ps. 7:13 (12), and with the whole verse compare Isa. 2:4, Mic. 4:3, Josh. 11:9, Ezek. 39:9.

11 (10). Leave off, and know that I (am) God; I will be exalted in the nations, I will be exalted in the earth. 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.” This general recognition of Jehovah as the true and the supreme God, would of course be promoted by such a signal overthrow as that experienced by Sennacherib. Compare Isa. 37:20.

12 (11). Jehovah of Hosts (is) with us; a refuge for us (is) the God of Jacob. Selah. This repetition of the burden or refrain in ver. 8 (7), brings us back not only to the close of the second stanza, but to the beginning of the first, where the same idea is expressed in other words.

Alexander, J. A. (1864). The Psalms Translated and Explained (pp. 208–211). Andrew Elliot; James Thin. (Public Domain)