Psalms 46:5-11

5 God is in that city. It cannot fall. God will help it at the break of dawn.

6 Nations are in turmoil, and kingdoms topple. The earth melts at the sound of [God's] voice.

7 The LORD of Armies is with us. The God of Jacob is our stronghold. Selah

8 Come, see the works of the LORD, the devastation he has brought to the earth.

9 He puts an end to wars all over the earth. He breaks an archer's bow. He cuts spears in two. He burns chariots.

10 Let go [of your concerns]! Then you will know that I am God. I rule the nations. I rule the earth.

11 The LORD of Armies is with us. The God of Jacob is our stronghold. Selah

Psalms 46:5-11 Meaning and Commentary

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} twmle le upev twn krufiwn, Sept. "pro arcanis," V. L.