Psalms 46 · The Lantern

The title of the sixte and fourtithe salm. To victorie, a salm to the sones of Chore.

Do not flee what you do not need to flee, and do not have recourse to him to whom it is unnecessary. But one thing you must flee: sin; and one refuge from evil must be sought: God. Do not trust in princes; do not be exalted in the uncertainty of wealth; do not be proud of bodily strength; do not pursue the splendor of human glory.

After the previous psalm prophesied about the church's being composed from godless nations and becoming a queen, and showed her sons to be made princes of the whole earth, here it gives a glimpse of the disturbances that occurred in the beginning of the preaching, with uprisings developing and opposing the believers.

After the Psalmist sought divine help against the adversities he suffers from enemies, when he said "O God, with our ears," and then, as one already heard, showed the glory of the king, saying "My heart has poured forth"; here, having been heard on behalf of the people, he shows the benefit given to the people.

Alle ye folkis, make ioie with hondis; synge ye hertli to God in the vois of ful out ioiyng.

Everything he shakes, he rocks, he moves when he wishes, so easy and trouble-free is everything for him.… So great is his power, you see, that he simply nods and all this happens. So how can we be afraid when we have such a Lord?

Now then, such security received, what say they? "Therefore will not we fear, when the earth shall be confounded" [Psalm 46:2]. Just before anxious, suddenly secure; out of too great tribulations set in great tranquillity.

"Therefore we will not fear." Ps. 26: "The Lord is my light and my salvation; whom shall I fear?" As if to say: I will fear no one. And rightly, because he himself is "our God, a refuge and strength, a helper in the tribulations that have found us exceedingly." Second, he shows what things are to be feared.

For the Lord is hiy and ferdful; a greet kyng on al erthe.

He made puplis suget to vs; and hethene men vndur oure feet.

Some give the definition that a city is an established community, administered according to law. And the definition that has been handed down of the city is in harmony with the celestial city, Jerusalem above.

"The streams of the river make glad the City of God" [Psalm 46:4]. When the mountains shake, when the sea rages, God deserts not His City, by the streams of the river. What are these streams of the river? That overflowing of the Holy Spirit, of which the Lord said, "If any man thirst, let him come unto Me, and drink.

"Of the river." Under a certain likeness he set forth the tribulations that the saints endured; here, however, under another likeness he proposes the divine consolation with respect to two things: namely, with respect to the abundance of divine grace, and with respect to the solace of the divine presence, at "God is in the midst of it." And just as tribulation is expressed unde…

He chees his eritage to vs; the fairnesse of Jacob, whom he louyde.

God stiede in hertli song; and the Lord in the vois of a trumpe.

Sin is a heavy kingdom, and it subjects to a heavy servitude the souls of all sinners. "Whoever commits sin is the slave of sin." The kingdom of sin is the kingdom of death, and for a long time it held sway over all the earth.… The truth came, the figure ceased. Life came, the kingdom of death vanished.

"The heathen are troubled" [Psalm 46:6]. And how troubled? Why troubled? To cast down the City of God, in the midst whereof is God? To overthrow the tabernacle sanctified, which God helps with His Countenance? No: with a wholesome trouble are the heathen now troubled. For what follows?

"The nations were troubled." Above, the Psalmist set forth the affliction of others and his own consolation under a likeness; here, however, he explains: first, what was said about the affliction; second, about the consolation, at "The Lord of hosts." And he explains everything in order.

Synge ye to oure God, synge ye; synge ye to oure kyng, synge ye.

Our protector, he says, is not another God besides him who was handed down by the prophets. But [he is] the God of Jacob, who spoke in an oracle to his servant, "I am the God of Abraham, the God of Isaac and the God of Jacob."

"The Lord of Hosts is with us; the God of Jacob is our taker up" (ver. 7). Not any man, not any power, not, in short, Angel, or any creature either earthly or heavenly, but "the Lord of Hosts is with us; the God of Jacob is our taker up." He who sent Angels, came after Angels, came that Angels might serve Him, came that men He might make equal to Angels. Mighty Grace!

"The Lord of hosts." Here he explains what he said about the consolation, namely what he said: "God is in the midst of it." And he describes God who helps, both his presence and his assistance. He describes God in two ways: because he is "the Lord of hosts," since he rules not only lower creatures but also the heavenly powers.

For God is kyng of al erthe; synge ye wiseli.

Just as … great distances make the perception of visible objects dim, but a nearer approach offers a clear knowledge of the objects seen, so also in the case of objects of contemplation in the mind, he who has not drawn near to God is not able to see his works with the pure eyes of his mind.

"Come and see the works of the Lord" [Psalm 46:8]. Now of this taking up, what has the Lord done? Consider the whole world, come and see. For if you come not, you see not; if you see not, you believe not; if you believe not, you stand afar off: if you believek, you come; if you believek, you see. For how came we to that mountain? Not on foot? Is it by ship? Is it on the wing?

"Come and see the works." Here he expresses the tranquility that follows, and he does three things. First, he arouses attention. Second, he proposes the tranquility. And third, he draws a conclusion. First, therefore, he leads into a consideration of the divine works; and so he says, "Come" through faith: 2 Cor.

God schal regne on hethene men; God sittith on his hooli seete.

He it is who routs all the enemy when he wishes and brings peace to the earth to the degree he wants.… He is the God who does away with the enemy with their own weapons when he wishes.

"He makes wars to cease unto the end of the earth" [Psalm 46:9]. This not yet see we fulfilled: yet are there wars, wars among nations for sovereignty; among sects, among Jews, Pagans, Christians, heretics, are wars, frequent wars, some for the truth, some for falsehood contending.

And he shows what they are: "Removing wars." First was the work of peace. Second, he shows the greatness of this work. Third, its usefulness. He "removed wars," because at the time of Christ's birth there was peace in the whole world: Ps. 71: "In his days justice shall arise, and abundance of peace": Ps.

The princes of puplis ben gaderid togidere with God of Abraham; for the stronge goddis of erthe ben reisid greetli.

Psalms46