We come now to the next grouping of psalms, also composed by or for the sons of Korah. As The Nelson Study Bible states: "There is reason to believe that Psalms 46-48 form a trilogy that focuses on God's special love for Jerusalem....three great psalms of praise to God for his kingship and his love for the holy city.... [which] has led many scholars to speak of these psalms as 'Songs of Zion'" (notes on Psalms 46; 48). The Zondervan NIV Study Bible explains: "Following the cluster of psalms that introduce Book II of the Psalter (...Psalms 42-45), the next thematically related cluster of psalms all express confidence in the security of God's people in the midst of a threatening world. Psalms 46 and 48 focus on the security of Jerusalem, 'the city of {our} God' (Psalm 46:4; Psalm 48:1), and Psalm 47 on the worldwide reign of 'the great King' (Psalm 47:2) whose royal city Jerusalem is (Psalm 48:2)" (note on Psalms 46-48).

The superscription of Psalm 46 says this song is "for Alamoth" or "according to alamoth" (NIV). Note the occurrence of this word in 1 Chronicles 15:20, where a list of Levitical musicians is said to perform "with strings according to Alamoth." The word appears to mean "maidens" or "young women." Some have suggested that it is a musical notation for soprano voices or high-pitched flutes or pipes. Others see it as a reference to women assigned to play accompaniment on tambourines (Psalm 68:25).

The Zondervan NIV Study Bible suggests that in public worship, "the citizens of Jerusalem (or the Levitical choir in their stead) apparently sang the opening stanza (vv. 1-3) and the responses (vv. 7, 11) [i.e., the repeated refrain], while the Levitical leader of the liturgy probably sang the second and third stanzas (vv. 4-6, 8-10)" (note on Psalm 46).

Each stanza here ends with the Hebrew word Selah, which, as noted before, may indicate a musical interlude. "This term is derived from the verb salal, 'to lift up.' It occurs in 39 psalms and in the 'psalm of Habakkuk' (Hab. 3). No one is certain of the exact meaning of this word—that is, what is to be lifted up. Some think that Selah is an emphatic word, marking a point in the psalm for 'lifting up' one's thoughts to God. But most scholars think it is simply some form of musical notation, such as a marker of a musical interlude, a pause, or a change of key" (Nelson Study Bible, WordFocus on Psalm 39:5).

The opening stanza of Psalm 46 begins powerfully: "God is our refuge and strength" (verse 1). The Protestant Reformer Martin Luther appropriately translated these words in his famous hymn as "A mighty fortress is our God." It could be rephrased to say that God is "our impenetrable defense" (Nelson Study Bible, note no verse 1).

Three times the psalmist repeats the theme that God is with His people to help and defend them—in the opening words and in the repeated refrain (verses 1, 7, 11). Because of this extraordinary assurance, he confidently asserts, "We will not fear" (verse 2). The poet intensifies this confidence in the first stanza, maintaining that it will endure through the worst of circumstances: even if the earth gives way and the mountains tumble into the sea; even if the oceans surge and roar; even if tidal waves rattle the mountains (verses 2-3). It matters not—there is still no cause to fear.

The song's second stanza mentions a river that brings happiness to God's city and tabernacle (verse 4). "Jerusalem had no river, unlike Thebes (Na 3:8), Damascus (2Ki 5:12), Nineveh (Na 2:6, 8) or Babylon (137:1)—yet she had a 'river.' Here the 'river' of [Psalm] 36:8 [of God's pleasures flowing from Him as the fountain of life]...serves as a metaphor for the continual outpouring of the sustaining and refreshing blessings of God, which make the city of God like the Garden of Eden (see [46:] v. 5; Genesis 2:10; Isaiah 33:21; Isaiah 51:3; cf. also Ezekiel 31:4-9)" (Zondervan, note on Psalm 46:4).

This would also seem to be prophetic. Later prophecies foretell an actual river that will eventually flow out of Jerusalem when Christ returns to rule the earth—the river also symbolizing the outpouring of God's Spirit and blessings (Ezekiel 47:1-12; Zechariah 14:8). Flowing from beneath the temple and dividing to east and west, the river's water will miraculously heal all it touches. Ever-bearing fruit trees with healing leaves will grow along its banks. Truly this river "will make glad the city of God." Jerusalem, then a peaceful city, will be the location of God's temple and the seat of Christ's rule on earth.

The great blessing of the city of God is that "God is in the midst of her" (Psalm 46:5). Today we have the same blessing. For spiritual Jerusalem or Zion is the Church of God, also referred to as the spiritual temple of God. Ephesians 2:20-22 explains in this context that the Church is "a dwelling place of God in the Spirit." And no power in heaven or earth can separate us from Him and His love for us (Romans 8:31-39).

The judgment on the nations at the end of the second stanza and through the third likely refers in part to God's past victories on behalf of His people. But the primary picture here is of Christ's return in power and glory to establish God's Kingdom, when He will defeat the physical and spiritual forces arrayed against Him and truly "make wars cease to the end of the earth" (Psalm 46:9).

In verse 10, God Himself is quoted within the words of the psalm, calling for stillness and to know that He is God. This message appears to be directed to God's enemies, telling them to give up their vain fight against Him. Yet it might relate to delivering a court judgment, telling all the world to be quiet and hear the sentence from the Judge (see Habakkuk 2:20; Zephaniah 1:7; Zechariah 2:13). Or it could perhaps be a word of encouragement to God's people, as when Moses told the Israelites at the Red Sea: "Do not be afraid. Stand still, and see the salvation of the LORD, which He will accomplish for you today.... The LORD will fight for you, and you shall hold your peace" (Exodus 14:13-14).

On the other hand, some interpret these words in Psalm 46:10 in conjunction with the call in verses 8-9 to come and behold God's works of destroying the enemy and bringing peace. That is, that after the victory is accomplished the people are to settle down and think about what has transpired, reaching the conclusion that God is God.

Whatever the specific intent here, it is clear that God will be exalted among all nations and His people will find an eternally secure future with Him. This psalm is a great comfort to all who trust in God for daily help and protection, for deliverance from hardship and trials and for ultimate salvation.