Psa 46:1 | KingComments | STEP | After the Messiah has appeared in the previous psalm, in this psalm and the next two psalms the complaint of the remnant turns into a song of praise. God is their refuge. The voice of the enemy, which at first had said scornfully, ”where is your God?“ ( ), is silenced. Peace flows like a river, with no chance of disturbing it, because the weapons have been rendered useless. We see the enemy in this psalm in three forms: 1. The violence of nature ( ). 2. The political violence ( ). 3. The violence of war ( ). In this we have at the same time a division of the psalm. The threefold division is supported by a triple ‘selah’ ( ) and a (not complete) refrain ( and ). This psalm is for Israel itself, which is evident from the expression “our” in , and . “The LORD … is with us (or for us)” ( ) is the Name of Christ for His own: Immanuel, which means “God with us”. For “for the choir director” ( ) see at Psalm 4:1. For “of the sons of Korah” see at Psalm 42:1. The psalm is “set to Alamoth”. The word almah , the singular of “alamoth”, is used for ‘virgin’ in Isaiah 7: “Behold, a virgin will be with child” ( ). The idea is similar to the song on the occasion of the redemption from Egypt. Miriam praises the LORD with all the women – so it is a female choir ( ) – because of the redemption. The sons of Korah do the same here. They sing of redemption. In 1 Chronicles 15, in the section about the singers, the word “Alamoth” also occurs. There is talk of two kinds of pitches there ( ). As indicated above, this word is related to the word “virgin”. Hence the idea that the pitch is ‘high tuned’, that of the soprano. We could also say that this song was written to be sung by girls (soprano). That God is a refuge means that He Himself is a place of protection for His own from danger ( ). This points to His presence with them. He is Immanuel, God with us. They may flee to Him and hide with Him. He takes upon Himself their defense, for besides protection, He is also their strength against the enemy. In this way God has often shown His help in the distresses in which His own have found themselves. God is a “refuge and strength” and “a very present help” (or support, assistance) for His own. This idea is reinforced in and by the phrase “stronghold”. This formidable God is “the LORD of hosts”, the warrior name of God, by which He is mentioned in those verses. Trouble is anything that can happen to us that makes us anxious or sad. He has proved to be “a very present” help in every trouble, enabling us to rely on Him for any new situation in which we need His help. He is always available and always helps at the right time and in the right way (cf. ). If faith firmly holds that God is a refuge, strength and help, it will banish all fear from the heart ( ). In , the psalmist speaks of the coming of God to judge. When God appears, it is accompanied by impressive natural phenomena, such as earthquake and storm (cf. ; ; ). How frightened a person can become by natural disasters ( ). If the earth were to change location, we would lose all orientation. And suppose the mountains were moved to the heart of the seas. It would mean an end to all stability on earth. But those who have God as their refuge retain their orientation and stability. The waters of the seas can roar and foam, causing fear ( ). The mountains may tremble due to the turbulence of the waters. But the believer is not afraid, for He is with God in a stronghold. We can think by the waters of the seas of hostile nations and by the mountains of political systems of power. They can rage so much that all orientation and stability disappear from society. Hezekiah saw this in his days when the land was overrun by the armies of Assyria. Assyria is the disciplinary rod of God for His people ( ). We too, as His people, have to deal with the disciplinary rod of God. We have deviated as a whole and by His discipline He wants to bring us back on His way. The question is whether we recognize His discipline and what our response to it is (cf. ).

‏ Psalms 46:1

Introduction

After the Messiah has appeared in the previous psalm, in this psalm and the next two psalms the complaint of the remnant turns into a song of praise. God is their refuge. The voice of the enemy, which at first had said scornfully, ”where is your God?“ (Psa 42:10), is silenced. Peace flows like a river, with no chance of disturbing it, because the weapons have been rendered useless.

We see the enemy in this psalm in three forms:

1. The violence of nature (Psa 46:1b-3).

2. The political violence (Psa 46:4-7).

3. The violence of war (Psa 46:8-11).

In this we have at the same time a division of the psalm. The threefold division is supported by a triple ‘selah’ (Psa 46:3 ; 7 ; 11) and a (not complete) refrain (Psa 46:7 and Psa 46:11).

This psalm is for Israel itself, which is evident from the expression “our” in Psa 46:1b, Psa 46:7 and Psa 46:11. “The LORD … is with us (or for us)” (Psa 46:11) is the Name of Christ for His own: Immanuel, which means “God with us”.

God Is a Refuge, Strength and Help

For “for the choir director” (Psa 46:1a) see at Psalm 4:1.

For “of the sons of Korah” see at Psalm 42:1.

The psalm is “set to Alamoth”. The word almah, the singular of “alamoth”, is used for ‘virgin’ in Isaiah 7: “Behold, a virgin will be with child” (Isa 7:14). The idea is similar to the song on the occasion of the redemption from Egypt. Miriam praises the LORD with all the women – so it is a female choir (Exo 15:20) – because of the redemption. The sons of Korah do the same here. They sing of redemption.

In 1 Chronicles 15, in the section about the singers, the word “Alamoth” also occurs. There is talk of two kinds of pitches there (1Chr 15:20-21). As indicated above, this word is related to the word “virgin”. Hence the idea that the pitch is ‘high tuned’, that of the soprano. We could also say that this song was written to be sung by girls (soprano).

That God is a refuge means that He Himself is a place of protection for His own from danger (Psa 46:1b). This points to His presence with them. He is Immanuel, God with us. They may flee to Him and hide with Him. He takes upon Himself their defense, for besides protection, He is also their strength against the enemy. In this way God has often shown His help in the distresses in which His own have found themselves.

God is a “refuge and strength” and “a very present help” (or support, assistance) for His own. This idea is reinforced in Psa 46:7 and Psa 46:11 by the phrase “stronghold”. This formidable God is “the LORD of hosts”, the warrior name of God, by which He is mentioned in those verses.

Trouble is anything that can happen to us that makes us anxious or sad. He has proved to be “a very present” help in every trouble, enabling us to rely on Him for any new situation in which we need His help. He is always available and always helps at the right time and in the right way (cf. Heb 4:16).

If faith firmly holds that God is a refuge, strength and help, it will banish all fear from the heart (Psa 46:2). In Psa 46:1b-3, the psalmist speaks of the coming of God to judge. When God appears, it is accompanied by impressive natural phenomena, such as earthquake and storm (cf. Psa 18:7-19; Exo 19:16-18; Isa 64:1-3).

How frightened a person can become by natural disasters (Lk 21:25-26). If the earth were to change location, we would lose all orientation. And suppose the mountains were moved to the heart of the seas. It would mean an end to all stability on earth. But those who have God as their refuge retain their orientation and stability.

The waters of the seas can roar and foam, causing fear (Psa 46:3). The mountains may tremble due to the turbulence of the waters. But the believer is not afraid, for He is with God in a stronghold. We can think by the waters of the seas of hostile nations and by the mountains of political systems of power. They can rage so much that all orientation and stability disappear from society.

Hezekiah saw this in his days when the land was overrun by the armies of Assyria. Assyria is the disciplinary rod of God for His people (Isa 10:5a). We too, as His people, have to deal with the disciplinary rod of God. We have deviated as a whole and by His discipline He wants to bring us back on His way. The question is whether we recognize His discipline and what our response to it is (cf. Amos 4:6-12).