Down to Earth But Heavenly Minded

What does Psalms Chapter 46 mean?

Psalm 46 emphasizes two main truths about God: His strength and His established presence. This leads to the natural responses of trust and thanksgiving. Scholars are unclear if any unique event inspired this psalm. However, some phrases in this passage resemble those found in the writings of Isaiah. He was the prophet during the reign of Hezekiah, who saw God miraculously save Israel from an Assyrian siege (2 Kings 18—19). The reference to secure water also hints at Hezekiah’s choice to create a siege-proof water supply for the city. This leads to speculation that this psalm was written, or commissioned, by Hezekiah. This would imply this psalm is not attributed “to” the Sons of Korah, but rather was written “for” them to use in worship. Scripture does not explicitly say so. Thus, the exact background for this psalm is unknown.

Most of this psalm speaks from the perspective of the people of Israel. The song begins with strong statements about God’s protective power and availability. A “refuge,” in Hebrew, is similar to the term “shelter:” a place of safety away from a particular danger. Likewise, the original Hebrew more naturally implies that God is “very present” in the sense that He has proven His ability to see and care for Israel. He is not hard to see, or to perceive, but is near and accessible. That should inspire trust, rather than fear. Modern English might speak of “being in a tight spot,” which is very close to the meaning of the term translated “trouble” in this psalm (Psalm 46:1).

That established trust means His people can—or, at least, should—feel no fear, even in the face of catastrophe or disaster. Even the most frightening natural disasters are nothing compared to the power of an omnipotent God (Psalm 46:2–3).

In comparison to the raging, stumbling attitude of cultures who reject God, those who trust in Him have a constant, flowing resource in His presence (Revelation 22:1–2). Verse 5 is often applied out of context, used as a guarantee of God’s protection of women, or His sympathy for women experiencing stress. Reassurance by trusting in God is good for all people, of course. However, the “she” mentioned in this passage is the city of Jerusalem. As the commander of the armies of heaven, and the One who promised to be with the descendants of Jacob, God can be fully trusted by His people (Psalm 46:4–7).

At some point in earthly history, God will fully end all war and fighting. Anyone attempting to fight against God should stop their tantrums and release their anger. Those who trust in God should let go of anxiety or doubt. In other words, both, as commanded here, should “be still,” and trust in the truth of who God is. Verse 10 is another often-misapplied verse, sometimes used to support silence or contemplation. A restful trust in God is biblical (Matthew 11:30; Hebrews 4:9–10), but the main point of this passage is to end striving by relying on the strength of God (Psalm 46:8–11).

This passage makes use of the term se’lāh, which has an unclear meaning, though it appears in many psalms. It likely suggests a musical pause. Similarly, the reference to Alamoth (1 Chronicles 15:20) appears to define a style of musical performance.

Chapter Context
This psalm, found in the second division of Psalms (42—72), seems to have been composed for congregational worship. One possible background for this song is God’s deliverance of Jerusalem from the Assyrians. They threatened the city in the time of King Hezekiah (2 Kings 18—19; 2 Chronicles 32; Isaiah 36—37). Scholars speculate Hezekiah may have written this psalm, as well as Psalms 47 and 48.

Verse by Verse

Verse 1. God is our refuge and strength,a very present help in trouble.

This psalm reflects on God’s miraculous deliverance of His people but does not specify an exact event. There are many possibilities, one of which is when the Assyrians laid siege to Jerusalem and advised King Hezekiah to surrender. Rather than surrender, Hezekiah prayed, and God answered (2 Kings 18—19; 2 Chronicles 32; Isaiah 36—37). Isaiah 37:36 declares: “And the angel of the LORD went out and struck down 185,000 in the camp of the Assyrians. And when the people arose early in the morning, behold, these were all dead bodies.”

The word “refuge” comes from the Hebrew root term machaceh, meaning “shelter.” In modern English, “shelter” is often applied to structures providing safety from things like rain, or natural disasters, or enemy attacks. As in the Assyrian invasion, God sheltered the people of Israel. He demonstrated that He was the source of their protection.

The phrase “a very present help in trouble” also benefits from deeper study. The concept of God being “very present” could also be phrased as “clearly proven” (Deuteronomy 4:7). Past experiences, including history, show that God is worthy of our trust (Hebrews 12:1). The word “trouble” comes from a Hebrew word literally meaning a confined space. Its use here closely resembles the English expression “in a tight spot.” These are moments when one feels trapped or hopeless (Psalm 9:9). Christians today may feel trapped in tight situations. Like the people of Jerusalem besieged by the Assyrians, the best course of action is to trust in the Lord to handle the situation. He has done it before, and He can do it again.

Context Summary
Psalm 46:1–7 introduces the theme of trust in God. He is Israel’s protector, and He is present whenever the people of Israel need Him. The people may trust in Him regardless of what happens. Neither natural calamities nor the threat of nations can shake God’s people, because they have an abundant supply of the presence of the Lord of hosts, the God of Jacob.

Verse 2. Therefore we will not fear though the earth gives way,though the mountains be moved into the heart of the sea,

Psalm 46 appears to have been written as a song for the entire congregation; it is a worship declaration from the nation of Israel. Based on prior experience with God’s goodness (Psalm 46:1), the people resolve not to fear anything. God is their shelter, their power, and their well-proven advocate. Symbolically, the verse refers to some of the more common—and frightening—natural disasters. Both earthquakes and landslides involve the earth itself seeming to become unstable. Their results are catastrophic, and naturally cause fear. And yet, even in the face of those, God’s people resolve to be faithful.

The language in this verse may symbolize the commotions and change that occur in nations. The nations rise and fall, but God remains the same. He declares in Malachi 3:6: “I the LORD do not change”; and Hebrews 13:8 describes Jesus Christ as “the same yesterday and today and forever.” We all change as we grow older, and the political situation at home and abroad may change for the worse, but we do not need to fear. Our God never changes. We may not be able to count on good health or money in the bank or investments or friends, but we can always count on God.

Jesus taught His followers not to worry about material goods or food or drink but to put their confidence in God. He said, “Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom” (Luke 12:32).

Verse 3. though its waters roar and foam,though the mountains tremble at its swelling. Selah

Continuing a theme of assurance, this verse comes from the people of Israel who celebrate God as their shelter and support. The prior verse referred to two of nature’s most surprising and damaging disasters: earthquakes and landslides. Even in the face of those, however, God’s people can trust in His goodness (Psalm 46:1–2).

Here, the psalm evokes the chaotic nature of the sea. Not even the roaring, foaming, and swelling of the ocean can cause God’s people to fear. The otherwise-immovable mountains may tremble when the sea erupts, but God’s people need not shake in fear. In practice, of course, fear in the face of danger is a normal human reaction (Matthew 8:23–25). Reminders such as this are indications of how we can, or should, respond, not necessarily how we always will react.

This imagery of chaos may apply to international disturbances. In His Olivet Discourse, Jesus predicted that in the end times “nation will rise against nation, and kingdom against kingdom” (Matthew 24:7). Although horrific international confrontation will take place in the tribulation period, believers today are bombarded with news about international strife, military threats from rogue nations, and the buildup of nuclear arms. Nevertheless, we need not tremble. Our God knows all about the nations’ unrest and threats (Ecclesiastes 12:14). He offers peace of heart and mind to those who trust Him. Someday our heavenly Father will hold the rebellious nations in derision and will speak to them in His wrath (Psalm 2:4–5).

The term se’lāh is not fully understood, but it seems to be either a musical reference or something like the exclamation “amen!”

Verse 4. There is a river whose streams make glad the city of God,the holy habitation of the Most High.

This verse mentions the presence of a stream that blesses Jerusalem, the city of God. Spiritually, Scripture often speaks of this as the dwelling place of the Most High God (Psalm 9:11; 132:13; Joel 3:17; Zechariah 8:3). Streams and rivers are common symbols of abundance: a source which perpetually flows. The imagery here resembles that of the river which Ezekiel 47 describes, gushing forth from the temple in the millennium when Christ rules the earth. Revelation 22:1–2 depicts a “river of the water of life” flowing in the New Jerusalem.

Some believe this psalm was composed to celebrate God’s deliverance of Israel from the Assyrians in the days of king Hezekiah. If so, the reference to water might have a double meaning. Hezekiah had built an underground aqueduct that connected the Spring of Gihon in Kidron with the Pool of Siloam in Jerusalem (2 Kings 20:20; 2 Chronicles 32:30). The sea might roar and foam, just as the Assyrians might rattle their swords and spears. Even so, the water supply in Jerusalem was calm and secure, just as God was reliably established in Jerusalem, His holy mountain.

Verse 5. God is in the midst of her; she shall not be moved;God will help her when morning dawns.

Encouraging statements in the Psalms are prone to being taken out of context. This verse is a common example of this. The phrase “God is in the midst of her; she shall not be moved” is often applied to encourage women in difficult circumstances. And yet, the “her” mentioned here is the city of Jerusalem (Psalm 46:4). It is appropriate to be encouraged while reading this verse, knowing that God’s strength protects those who honor Him (Exodus 20:6). Yet it is not a literal reference to women in general or any woman in particular. Rather, this statement is part of Israel’s praise for God’s deliverance (Psalm 46:1–3).

The statement made in this verse declares that God’s presence would guarantee Jerusalem’s stability. A possible inspiration for this psalm is the miraculous deliverance of Jerusalem from the invasion of Assyria (Isaiah 37:36). When the Assyrians besieged Jerusalem, the leader of the Assyrian forces taunted the people to abandon hope. He pointed out that the gods of the lands the Assyrians conquered failed to deliver those countries. He insisted it would be no different with Jerusalem’s God (2 Kings 18:28–35). Later, when Hezekiah received a demanding letter from the Assyrian king, he entered the temple and spread the letter before the Lord and prayed for deliverance (2 Kings 19:14–19).

When morning dawned, there was clear evidence that the Lord had answered Hezekiah’s prayer. Strewn throughout the Assyrians’ camp were 185,000 dead bodies. During the night, the angel of the Lord had struck the Assyrians (2 Kings 19:35).

Verse 6. The nations rage, the kingdoms totter;he utters his voice, the earth melts.

This psalm celebrates God’s omnipotent ability to protect the city of Jerusalem and the people of the nation of Israel. Despite natural disaster or international war, the people of God can look on God’s fulfilled promises as a source of trust in Him (Psalm 46:1–3). Some see parallels between this psalm and the miraculous rescue of Jerusalem from an Assyrian siege (2 Kings 18:28–35; 19:35). This verse certainly emphasizes God’s power. He simply issued a command, and the Assyrian army was defeated.

The images here contrast the supposed strength of ungodly nations with the power of God. By comparison, He merely speaks, and they lose their balance. They stumble like a little child whose steps falter. The earth “melts” at the sound of God’s voice, symbolizing God’s power to destroy even what seems to be indestructible (Amos 9:5).

Someday, as Psalm 2:4–5 predicts, the Lord will strike all the nations that oppose Him. That event awaits the close of the tribulation period when Jesus returns to earth. Revelation 19:15 reports that at Jesus’ coming a sharp sword will proceed from His mouth, with which He will “strike down the nations.” Furthermore, the whole earth will undergo a dramatic renovation at the end of time. The apostle Peter writes, “But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed” (2 Peter 3:10).

Verse 7. The Lord of hosts is with us;the God of Jacob is our fortress. Selah

Against the backdrop of ungodly nations’ instability, this psalm celebrates the stability of the Lord’s people. This is part of the psalm’s celebration of God’s protection of the city of Jerusalem (Psalm 46:1–6).

Two titles identify God here. He is “the Lord of hosts” and “the God of Jacob.” As the Lord of Hosts, God commands the armies of heaven and the entire universe. The title appears first in 1 Samuel 1:11, when Hannah prayed and requested a son. She acknowledged by this title that nothing was too hard for God.

The title “God of Jacob” identifies God as Israel’s God (Genesis 32:28) who keeps the promises He made to Jacob and his descendants (Genesis 35:10–12). The people of Jerusalem believed no power on earth could destroy them because the Lord of Hosts, the God of Jacob, was with them and was their refuge. This was true, of course—but it did not mean God could not allow the people of Jerusalem to suffer judgment for their sinful rejection of God (Isaiah 1:2–3; Deuteronomy 30:15–19).

Believers today know and serve this same God: the Lord of Hosts, the God of Jacob, and He is with us at all times. He is Immanuel, meaning God with us (Matthew 1:23). Hebrews 13:5 assures us He will never leave us. Also, He is our refuge. The apostle John assured his readers that they were overcomers, because “he who is in you is greater than he who is in the world” (1 John 4:4).

A fortress is a secure place, deliberately reinforced and strengthened against attack. In the original Hebrew, it implies somewhere inaccessible or elevated. Faith in God means placing one’s trust beyond the reach of any earthly enemy.

Se’lāh is a Hebrew word without a clear definition. It appears to imply pause, or reflection, but might also be a musical reference.

Verse 8. Come, behold the works of the Lord,how he has brought desolations on the earth.

Scripture is not clear if some unique event inspired this song of praise. Similarities between phrases in this psalm and the writings of Isaiah suggest it might have been written, or at least commissioned, by king Hezekiah. During his reign, the kingdom of Assyria attempted to conquer Jerusalem, only to be supernaturally annihilated by God (2 Kings 19:35). After 185,000 troops were destroyed, the invaders fled without harming the city (2 Kings 19:36). Thanks to God’s unending supply of protection, the city was saved from certain doom (Psalm 46:1–7).

In that instance, at least, the people of Israel did not have to fight for themselves. The Lord came to their defense. This situation previewed what will happen at the end of the millennium: the thousand-year reign of Christ. The Devil will be released from the bottomless pit and will deceive the nations from around the world. Those militant anti-Christ nations will surround Jerusalem, called “the camp of the saints” and “the beloved city” (Revelation 20:7–9). However, God will come to Jerusalem’s defense. He will rain fire from heaven upon the marching armies and consume them. The judgment ends the Devil’s wicked activity on earth. He is thrown into the lake of fire to be tormented forever and ever (Revelation 20:10).

Context Summary
Psalm 46:8–11 invites worshipers to consider the peace God gives those who trust in Him. He triumphs over those who wage war, and He will be given His proper respect among the peoples of earth. He is with His chosen nation, Israel, as their protector and guardian. This might have been composed in response to one of God’s miraculous rescues of Israel, such as when Assyria besieged the city (2 Kings 19:35).

Verse 9. He makes wars cease to the end of the earth;he breaks the bow and shatters the spear;he burns the chariots with fire.

The context of this verse is a celebration of God’s protection for Jerusalem and His people of the nation of Israel (Psalm 46:1–7). The meaning is not that God would stop all combat on earth at that time. The imagery of the Lord destroying military equipment and leaving them charred and useless is a symbol of His absolute power. An example of this, which might have inspired this psalm, is the annihilation of 185,000 Assyrian soldiers who attempted to besiege Jerusalem (2 Kings 19:35).

At the same time, a God-ordained end to all war is part of earth’s future. Isaiah 2:4 predicts a time when warfare ends and peace prevails. At that time, the Messiah will

“judge between the nations, and shall decide disputes for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore.”

Ezekiel 39:9 prophesies: “Then those who dwell in the cities of Israel will go out and make fires of the weapons and burn them, shields and bucklers, bow and arrows, clubs and spears; and they will make fires of them for seven years.” Isaiah 9:6 identifies the Messiah as bearing the government on His shoulder during that time of peace. Verse 7 describes His government as one of endless peace. He will rule His kingdom from the throne of David and justice and righteousness will characterize the kingdom.

Verse 10. “Be still, and know that I am God.I will be exalted among the nations,I will be exalted in the earth!”

This often-quoted verse comes in a specific context: God’s omnipotent power to protect the nation of Israel from the hostile forces which attack her (Psalm 46:1–7). The phrase “be still” uses a Hebrew term which can be rendered as “relax,” “let go,” or “stop.” It implies an act of surrender—a release of striving and hostility. Prior verses pointed out that attempting to fight against God is a losing proposition (Psalm 46:8–9). Those who rage against God (Psalm 2:1) would be better off letting go of frantic anger and accepting His truth instead.

In literal terms, this verse does not mean to “sit quietly and listen for God.” That interpretation is not entirely flawed, of course. Where God’s enemies need to “be still” by ending their tantrums against Him, God’s people can “be still” by faithfully trusting God to be their source of strength (Exodus 14:13).

That trust and submission is key to what it means to “know that I am God.” One might imagine a strong, protective parent telling a child, “don’t be afraid, keep in mind how I’ve kept you safe in the past.”

Scriptural references to “the nations” often mean the Gentile world: nations other than Israel. That same context also implies a message meant to be heard and understood by the entire world. This psalm calls upon all people to stop squabbling and know that the Lord is God. Psalm 2:10–12 issues similar counsel. The Lord advises the nations to be wise, to be warned, to serve the Lord with fear, to rejoice with trembling, and to kiss the Son. In other words, the Lord summons the nations to repent, throw down their weapons of warfare, and come to friendly terms with Him.

One way or another, God will be properly honored by all people and in all places on earth (Isaiah 45:23; Romans 14:11). Someday, at the name of Jesus, every knee will bow, and every tongue will confess Christ as Lord, giving glory to God the Father (Philippians 2:10–11).

Verse 11. The Lord of hosts is with us;the God of Jacob is our fortress. Selah

This closing verse of Psalm 46 repeats verse 7, probably in keeping with the psalm’s musical nature. The term se’lāh, used at the very conclusion, is only vaguely interpreted. The use implies a pause, so it may be like the exclamation “amen!” or be used as part of musical notation.

The emphasis on God’s role as commander of the armies of heaven, His covenant relationship with the people of Israel, and His omnipotent power to preserve His people are all fitting conclusions.

As the Lord of Hosts, God commands all the armies of heaven. He can do for us what we cannot do for ourselves. We face no problem that He cannot solve, no temptation that He cannot defeat, and no trial that He cannot overcome. Best of all, He is “with us.” When Jesus commissioned His disciples, He promised to be with them always (Matthew 28:20), and Hebrews 13:5 assures us that He will never leave us or abandon us.

Further, our Lord is the God of Jacob. When Jacob was on his journey from Beersheba to Paddan-aram, he had a dream in which he saw the Lord above a ladder that stretched to heaven (Genesis 28:10–16). The Lord spoke to him and promised to give him and his descendants the land He had promised to Abraham and his descendants. He also promised to bless all the families of the earth in Jacob and his descendants. Finally, He promised to be with Jacob and to keep him and return him home. Despite the animosity of Esau and, later, the abuse of Laban, the Lord kept Jacob safe. He prospered Jacob and eventually returned him home. Jacob could not take credit for any of his good fortune (Genesis 32:22–28).

Similarly, the Lord is depicted as a reinforced, secure, high place beyond the reach of enemies: a “fortress.” Nothing can destroy our safety in Him.

End of Psalm 46

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