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This psalm encourages us to hope and trust in God, and his power, and providence, and gracious presence with his church in the worst of times, and directs us to give him the glory of what he has done for us and what he will do: probably it was penned upon occasion of David's victories over the neighbouring nations (2Sa 8:1-18), and the rest which God gave him from all his enemies round about. We are here taught, I. To take comfort in God when things look very black and threatening, Ps 46:1-5. II. To mention, to his praise, the great things he had wrought for his church against its enemies, Ps 46:6-9. III. To assure ourselves that God who has glorified his own name will glorify it yet again, and to comfort ourselves with that, Ps 46:10,11. We may, in singing it, apply it either to our spiritual enemies, and be more than conquerors over them, or to the public enemies of Christ's kingdom in the world and their threatening insults, endeavouring to preserve a holy security and serenity of mind when they seem most formidable. It is said of Luther that, when he heard any discouraging news, he would say, Come let us sing the forty-sixth psalm.

This psalm has been called Luther's Psalm. It was that which he was accustomed to sing in trouble. When the times were dark; when the enemies of truth appeared to triumph; when disaster seemed to come over the cause in which he was engaged, and the friends of the Reformation were disspirited, disheartened, and sad, he was accustomed to say to his fellow-laborers, "Come, let us sing the 46th Psalm."

The author of the psalm is unknown. It is not ascribed to David, but to "the Sons of Korah," and there are no indications in the psalm that David was the author, or that it refers to his times. There is reason to believe that most of the psalms attributed to the "Sons of Korah" were composed subsequent to the time of David.

The title of the psalm is, "To the chief Musician, for the Sons of Korah, a song upon Alamoth." On the phrase "To the chief Musician," see the notes at the title to Psalm 4:1-8. On the phrase "For the Sons of Korah," see the notes at the title to Psalm 42:1-11. The word "song" in the title occurs also in that to Psalm 30:1-12. (see the notes at that title), and also in the titles to Psalm 45; Psalm 48:1-14; Psalm 65:1-13; Psalm 66; Psalm 67:1-7; Psalm 68; Psalm 75:1-10; Psalm 76:1-12; Psalm 83; Psalm 87:1-7; Psalm 88; Psalm 92:1-15; Psalm 108:1-13; and Psalm 120-134 inclusive. Nothing seems to be indicated by it in regard to the nature and character of the psalms where it is found. The word "Alamoth" occurs only here and in 1 Chronicles 15:20, where it is found in connection with the mention of certain singers or musicians, evidently referring to some kind of musical instruments which those who are mentioned used; "so the singers" Psalm 46:1-11 :19, "Heman, Asaph, and Ethan, to sound with cymbals of brass; and Zechariah, and Aziel, and Shemiramoth, etc., with psalteries on Alamoth." The word from which this is derived - עלמה ‛almâh - means properly a "virgin," or a youthful spouse (compare the notes at Isaiah 7:14); and the phrase here, and in 1 Chronicles 15:20, would seem properly to denote "after the manner of virgins;" that is, with the female voice, answering to our treble or soprano, as opposed to the deep bass or baritone voice of men. Then the reference might be to some musical instruments that were suited to accompany that voice, or whose tones resembled that voice, as distinguished from cymbals, trumpets, harps, etc. The form of the instrument is now unknown.

It is not possible now to ascertain the occasion on which the psalm was written. It was evidently in view of trouble, or of some impending calamity; apparently some national calamity, or some time when the nation was in danger, and when it was felt that their only refuge - their last hope - was in God. It would seem to be not improbable that the psalm was composed when wars were ragtag abroad in the earth; when the nations were convulsed; and when Jerusalem itself was besieged and threatened with ruin. The main thought Of the psalm - the central idea in it - is, that, amidst these general and far-spreading agitations and convulsions among the nations of the earth, the people of God were safe. They had nothing to fear, even though those convulsions and agitations should be multiplied and increased; even though they should be carried so far that the very foundations of the earth should be shaken, and the mountains removed and carried into the midst of the sea.

There was to them an Infinite Protector; there were unfailing sources of peace; they had nothing to dread. It was their duty, therefore, to be calm, still, confiding, for God would be exalted among the nations of the earth. It is possible that the psalm refers to the invasion of the land of Israel by Sennacherib, and to the miraculous destruction of his host, as recorded in 2 Kings 19 and Isaiah 36; 37. All the circumstances in that invasion - the tumul tuous hosts summoned for the war Isaiah 36:2; the overthrow of numerous nations by their armies Isaiah 36:18-21; the siege of Jerusalem itself Isaiah 36:2; the confidence of Hezekiah and of his people in God when the city was besieged Isaiah 37:14-20; and the final overthrow of the Assyrian host by the angel of the Lord Isaiah 37:36, agree well with all the statements in the psalm, and seem well to "illustrate" the psalm, though it be impossible now to determine with precise accuracy to what particular historical occasion it has reference. The circumstances in that invasion, however, are so similar to those supposed in the psalm, that, perhaps, we shall not be likely to err in supposing that the psalm "had" reference to that occasion.

The psalm is divided into three parts or strophes, the close of each of which is indicated by the word "Selah," in Psalm 46:3, Psalm 46:7,Psalm 46:11.

I. The first strophe, Psalm 46:1-3. In this there is the general statement that God is a refuge and strength, and that the people of God would have nothing to fear though the earth should be removed, and though the raging waters of the ocean should shake the very mountains.

II. The second, Psalm 46:4-7. In this there is the statement that the people of God had an unfailing source of consolation, like an ever-flowing river, making glad the city of God; that God himself was in that city as its Protector; that though the nations raged, and the kingdoms were moved, he had only to utter his voice and even the earth would be dissolved; that they had nothing to fear while the God of hosts - the God of mightier armies than those which had invaded the land - was with them.

III. The third strophe, Psalm 46:8-11. In this we have a reference to the mighty power of God as actually put forth in the desolations, which "he" had made in the earth. He had shown that power by making wars to cease; by breaking the bow, and cutting the spear in sunder; and by causing the warchariot to be burned in the fire. They had, therefore, nothing to fear while such a God was their Protector, and it was their duty calmly to confide in him, and leave the whole issue with him, for it was his purpose to exalt himself among the nations of the earth.

The confidence of believers in God, Psalm 46:1-3. The privileges of the Church, Psalm 46:4, Psalm 46:5; her enemies, and her helper, Psalm 46:6, Psalm 46:7. God's judgments in the earth, Psalm 46:8, Psalm 46:9. He will be exalted among the heathen, and throughout the earth, Psalm 46:10, Psalm 46:11.

The title in the Hebrew is, "To the chief musician for the sons of Korah; an ode upon Alamoth, or concerning the virgins:" possibly meaning a choir of singing girls. Some translate the word secrets or mysteries; and explain it accordingly. Calmet thinks it was composed by the descendants of Korah, on their return from the Babylonian captivity, when they had once more got peaceably settled in Jerusalem; and that the disturbances to which it refers were those which took place in the Persian empire after the death of Cambyses, when the Magi usurped the government. Many other interpretations and conjectures are given of the occasion of this fine ode. Houbigant thinks it was made on occasion of an earthquake, which he supposes took place on the night that all Sennacherib's army was destroyed, Dr. Kennicott thinks that alamoth means a musical instrument. All I can pretend to say about it is, that it is a very sublime ode; contains much consolation for the Church of God; and was given by the inspiration of his Holy Spirit.

INTRODUCTION TO Psalm 46

To the chief Musician for the sons of Korah, A Song upon Alamoth. The word "Alamoth" is thought by some, as Aben Ezra, to be the beginning of a song, to which this psalm was set; and by others a high tune, such as virgins express; and by others the name of musical instruments, as Jarchi and Kimchi; which seems most likely, since it is mentioned with other instruments of music in 1 Chronicles 15:19; and may not unfitly be rendered "virginals", from the sound of them being like the shrill voice of virgins, which this word signifies; though others choose to render it "of hidden things", (s), making it to design the subject matter of the psalm, the secret counsels and purposes of God, both in a way of love and grace to his people, and of judgment to his enemies. Some think this psalm was occasioned by the victories which David obtained over the Ammonites and Moabites, and other neighbouring countries; and others are of opinion that it was penned on account of the siege of Jerusalem by Sennacherib being raised, in the times of Hezekiah: but it seems rather to be a prophecy of the church in Gospel times, and is applicable to any time of confusion and distress the nations of the world may be in through any kind of calamity, when those that trust in the Lord have no reason in the least to be afraid. Kimchi says this psalm belongs to future times; either to the gathering of the captives, or to the war of Gog and Magog; to which also R. Obadiah refers it, and Jarchi interprets it of time to come; according to the Targum it was written by the sons of Korah, when their father was hid from them, and they were delivered.

(s) , , Sept. "pro arcanis", V. L.

XLVI.

This psalm reflects the feelings with which a people, secure in the sense of Divine protection, looks on while surrounding nations are convulsed, and calmly awaits the issue. Such a situation was that of Israel in the seventh century B.C, while the giant powers of Egypt and Assyria were rending the East by their rivalries, and also during the wars of the Ptolemies and Seleucidæ. The former period suggests itself as the more probable date of the psalm, from its resemblance to much of the language of Isaiah when dealing with events that culminated in the destruction of Sennacherib’s army. Compare especially the recurrence of the expression, “God is with us,” Elohîm immānû, with the prophet’s use of the name Immanuel. The refrain, though missing after the first stanza, marks the regular poetical form.

Title.—For the first part see titles Psalms 4, 42, A song upon ‘alāmôth. This plainly is a musical direction, but the precise meaning must still remain matter of conjecture. Since ‘alāmôth means maidens, the most natural and now generally received interpretation is “a song for sopranos.” (Comp. title Psalms 6)

Psalms 46, 47, 48, are closely connected. They form a trilogy of praise, in which some signal deliverance of Jerusalem from foreign enemies is celebrated. In Psalms 46 the leading idea is the Presence of Jehovah in the midst of His city and people as the ground of their confidence: in Psalms 47 it is the universal Sovereignty of Jehovah as the King of all the earth, of which the recent defeat of Zion’s enemies is an illustration: in Psalms 48 it is the Safety of Zion, the result and the proof of God’s presence in her midst.

These Psalms cannot be merely general expressions of confidence in Jehovah as the protector of Zion. They plainly owe their origin to some definite historical event. The Psalmist writes as the representative of those who have recently passed through some terrible crisis of anxiety, who have seen with their own eyes a signal manifestation of God’s power on behalf of His people, comparable to His mighty works of old time, and who have recognised in the course of events the proof not only of Jehovah’s love for His own people but of His universal sovereignty.

The miraculous deliverance of Jerusalem from the army of Sennacherib in the reign of Hezekiah (b.c. 701) may be assigned as the occasion of these Psalms, with a probability which approaches certainty.

Hezekiah had asserted his independence of Assyria, and Sennacherib had come to chastise his rebellious vassal. The exact course of events is obscure, but it appears that Sennacherib after ravaging Judah compelled Hezekiah to make a humble submission and pay a heavy indemnity, without however requiring the surrender of Jerusalem (2 Kings 18:13-16). But reflection quickly convinced him that it would be imprudent to leave behind him such a strong fortress as Jerusalem in the hands of a vassal of such doubtful loyalty as Hezekiah, while he marched on into Egypt, and therefore while he was besieging Lachish with the main body of his army, he sent a force under the command of his chief officers, the Tartan and the Rabsaris and the Rabshakeh, to demand the surrender of Jerusalem. It was an anxious moment. A refusal seemed certain to ensure condign chastisement when Sennacherib returned victorious from his Egyptian campaign. Jerusalem would share the fate which had befallen Samaria twenty-one years before. But relying upon Jehovah’s promise to defend His city, communicated through the prophet Isaiah, Hezekiah refused the demand, and Sennacherib’s envoys returned to their master, who was now besieging Libnah. Gladly no doubt he would have inflicted a summary vengeance on his defiant vassal. But Tirhakah’s army was already on the march, and all that Sennacherib could do was to threaten. His letter to Hezekiah was a contemptuous denial of Jehovah’s power to defend Jerusalem. Hezekiah took it to the Temple, and “spread it before Jehovah,” appealing to Him to confute these blasphemies, and vindicate His claim to be the living God. Then it was that Isaiah uttered that sublime prophecy in which he declared that Sennacherib’s pride was doomed to be humbled, and that Jerusalem would be preserved inviolate.

And so it came to pass. A sudden and mysterious visitation destroyed Sennacherib’s army. Unable to face Tirhakah, he returned to Assyria, leaving Jerusalem unharmed.

A deliverance so marvellous, so strikingly verifying Isaiah’s prophecy, and so visibly demonstrating the will and power of Jehovah to defend His people, could not fail to make a deep impression, and must have evoked the most heartfelt expressions of thanksgiving and praise (cp. Isaiah 30:29). And when we mark the numerous coincidences of thought and language between these Psalms and the prophecies of Isaiah, we can scarcely doubt that some of the noblest of these thanksgivings have been preserved to us in these Psalms.

Details will be found in the notes: here it may be sufficient to call attention to some of the broader features of resemblance. The leading thought of Psalms 46, expressed in the refrain (Psalm 46:7; Psalm 46:11), is the echo of Isaiah’s great watchword Immanuel (Isaiah 7:14; Isaiah 8:8; Isaiah 8:10; cp. Micah 3:11). The truth of the universal sovereignty of Jehovah, the assurance that God ‘our King’ is the King of all the earth, which is the prominent idea of Psalms 47 (cp. Psalm 48:2), is implicitly contained, if not so explicitly expressed, in the teaching of Isaiah (Isaiah 6:5; Isaiah 37:22 ff.). The inviolability of Zion, the dwelling-place of Jehovah, which is the theme of Psalms 48, is a fundamental principle of Isaiah’s message in the reign of Hezekiah (Psalm 29:3 ff.; Psalm 31:5; &c).

Proof is of course impossible, but these Psalms will gain vastly in vividness and reality if they are studied in close connexion with the prophecies of Isaiah, as the expression of the gratitude and the hopes which animated the noblest spirits in Jerusalem at that critical moment of the nation’s history. If not written by Isaiah himself, as some commentators have thought, they must at least have been written by one of Isaiah’s disciples who was deeply penetrated with the spirit and language of his master’s prophecies.

Psalms 75, 76 in the Asaphite collection probably refer to the same event, and should be compared.

A brief mention of two rival theories is all that is necessary. (1) Delitzsch adopts the view that the occasion of these Psalms was the discomfiture of the confederate forces of the Moabites Ammonites and Edomites, who invaded Judah in the reign of Jehoshaphat (2 Chronicles 20). Jahaziel, an Asaphite Levite, foretold their defeat. The army marched out with Korahite singers at its head. The arms of the invaders were turned against one another, and in the neighbourhood of Tekoa their forces were annihilated. The victory was celebrated first in the valley of Beracah, and then by a triumphal thanksgiving procession to the Temple. A deep impression was produced upon surrounding nations by the report of the victory. This view however is improbable, for (a) upon that occasion Jerusalem was not directly threatened, and (b) it fails to account for the connexion of the Psalms with Isaiah’s prophecies. That the prophet is copying the Psalmist is unlikely.

(2) Others have found an appropriate occasion in the attack of the confederate forces of Pekah and Rezin upon Judah in the reign of Ahaz, mainly on the ground of resemblances to Isaiah’s prophecies of that period. But inasmuch as Ahaz had refused to trust Jehovah and faithlessly appealed to Assyria for help, the retreat of the invaders can have been no occasion for thanksgivings like these Psalms, which ascribe Judah’s deliverance wholly to the goodness of Jehovah.

Psalms 46 consists of three equal stanzas, each followed by a Selah. The second and third end with a refrain (Psalm 46:7; Psalm 46:11), which may perhaps have originally stood at the close of the first also. Comp. Psalms 42, 43. In the first stanza the primary truth that God is the refuge of His people is presented as the truest ground for fearless confidence (Psalm 46:1-3): the second refers to the specific illustration of this truth exhibited in the recent deliverance of Zion (Psalm 46:4-7): the third treats this manifestation of Jehovah’s power as the earnest and pledge of His final supremacy over all the nations (Psalm 46:8-11).

Luther’s famous hymn, Ein feste Burg ist unser Gott, “the battle-song of the Reformation,” is based upon this Psalm. See Winkworth’s Christian Singers of Germany, p. 110.

The title should be rendered as in R.V., For the Chief Musician; (a Psalm) of the sons of Korah; set to Alamoth. A song. Alâmôth means damsels (Psalm 68:25), and the phrase set to Alâmôth, which is applied in 1 Chronicles 15:20 to instruments, probably denotes that the music of the Ps. was intended for women’s voices (cp. Psalm 68:11, note). The Ancient Versions were entirely at fault as to the meaning. The LXX renders ὑπὲρ τῶν κρυφίων, ‘concerning secret things,’ Vulg. Proverbs occultis: Symm. ὑπὲρ τῶν αἰωνίων, ‘concerning eternal things’: Aq. ἐπὶ νεανιοτήτων, and similarly Jer., Proverbs iuventutibus, ‘for youth.’

Ps 46:1-11.

Upon Alamoth--most probably denotes the treble, or part sung by female voices, the word meaning "virgins"; and which was sung with some appropriately keyed instrument (compare

1Ch 15:19-21;

see on

Ps 6:1,

title). The theme may be stated in LUTHER'S well-known words, "A mighty fortress is our God." The great deliverance

(2Ki 19:35; Isa 37:36)

may have occasioned its composition.

1. refuge--literally, "a place of trust"

(Ps 2:12).

strength--

(Ps 18:2).

present help--literally, "a help He has been found exceedingly."

trouble--as in

Ps 18:7.

God is our refuge and strength - God is for us as a place to which we may flee for safety; a source of strength to us in danger. The first word, "refuge," from a verb meaning to "flee," and then "to flee to" - הסה châsâh - or to take shelter in - denotes a place to which one would flee in time of danger - as a lofty wall; a high tower; a fort; a fortress. See the notes at Psalm 18:2. The idea here is, that the people of God, in time of danger, may find him to be what such a place of refuge would be. Compare Proverbs 18:10. The word "strength" implies that God is the source of strength to those who are weak and defenseless; or that we may rely on his strength "as if" it were our own; or that we may feel as safe in his strength as though we had that strength ourselves. We may make it the basis of our confidence as really as though the strength resided in our own arm. See the notes at Psalm 18:2.

A very present help - The word "help" here means aid, assistance. The word "trouble" would cover all that can come upon us which would give us anxiety or sorrow. The word rendered "present" - נמצא nimetsâ' - means rather, "is found," or "has been found;" that is, he has "proved" himself to be a help in trouble. The word "present," as if he were near to us, or close by us, does not accurately express the idea, which is rather, that "he has been found" to be such, or that he has always "proved" himself to be such a help, and that, therefore, we may now confide in him. The word "very," or "exceedingly," is added to qualify the whole proposition, as if this were "emphatically true." It was true in the most eminent sense that God had always been found to be such a helper, and, "therefore," there was nothing to fear in the present distress. Psalm 46:2.