Psalms 46

Psalms 46THE Church (house of Israel) is safe under divine protection. This theme is amplified in three strophes, the close of which is indicated by the selahs in Psalms 46:4 (3), Psalms 46:8 (7), Psalms 46:11 (10). 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, Isaiah 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 Psalms 42:1; Psalms 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 a youn women, and is here used as a technical expression of the Hebrew music, to denote soprano or treble voices. See above, on Psalms 4:1; Psalms 6:1.

2. (Psalms 46:1). 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 Psalms 2:12; Psalms 16:1). A different word is so translated in Psalms 46:8; Psalms 46:11 (7, 10), below.

In this connection, strength may mean a stronghold or fortified place, which figure is expressly used in Psalms 18:3 (2), Psalms 27:1, and elsewhere. Or it may simply mean the source or author of strength, as in Psalms 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. (Psalms 46:2). 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 Psalms 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 Psalms 42:4 (3).

The mountains, as appears from Psalms 46:7 (6) below, are emblems of great kingdoms and powerful states. See above, on Psalms 30:8 (7), and compare Isaiah 37:24, Revelation 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 Isaiah 57:20, and compare Isaiah 27:1, Daniel 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. (Psalms 46:3). 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 Psalms 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 still 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. (Psalms 46:4). (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, Genesis 2:10. See above, on Psalms 36:9 (8), and compare Ezekiel 47:1, Joe 3:18, Zechariah 14:8, Revelation 22:1. The city of God, i.e. Jerusalem, his earthly residence, and the centre of the theocracy.

See below, Psalms 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, Psalms 65:5 (4), and compare Exodus 29:31, Leviticus 6:9; Leviticus 6:19 (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, Psalms 9:3 (2), Psalms 21:8 (7).

The mention of streams in the plural indicates variety and fulness of divine favour.

6. (Psalms 46:5). God (is) in the midst of her, she shall not be 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 Exodus 14:27, Judges 19:26, and compare Deuteronomy 23:12 (11). The idea is that of a critical transition from grief to joy. See Psalms 30:6 (5), Psalms 49:15 (14), Psalms 90:14, Psalms 110:1-7. The terms of this verse beome 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 Isaiah 37:36, and compare Isaiah 17:14.

7. (Psalms 46:6). Nations roared, kingdoms quaked; he has uttered his voice, the earth will melt. There is here an allusion to the roaring, foaming sea of Psa 46:4 (3). Uttered, literally gave (a sound) with his voice, just as we may speak of giving a groan or a shriek. Compare Psalms 68:34 (33), Jeremiah 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 Psalms 18:7 (6). With the last clause compare Psalms 75:4 (3), Amos 9:6. God is represented as the ultimate author of these mighty changes. See Haggai 2:21-22.

8. (Psalms 46:7). 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. xxiv. 10, and below, on Ps. xlviii. 9 (8). With us. Compare the name Immanuel, Isa. viii. 8. A refuge, literally a high place, a place beyond the reach of ene- mies and dangers. See above, on Ps. ix. 10 (9), xviii. 3 (2). God of Jacob. See above, oh Ps. xxiv. 6.

9. (Psalms 46:8). 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, Psalms 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. (Psalms 46:9). 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, she ws 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 Psalms 7:13 (12), and with the whole verse compare Isaiah 2:4, Micah 4:3, Joshua 11:9, Ezekiel 39:9.

11. (Psalms 46:10). 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 Isaiah 37:20.

12. (Psalms 46:11). Jehovah of Hosts (is) with us; a refuge for us (is) the God of Jacob. Selah. This repetition of the burden or refrain in Psalms 46:8 (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.