Psalm 46 [MT 47]
Commentary from 13 fathers
Clap your hands, all ye nations; shout to God with a voice of exultation.
ΠΑΝΤΑ τὰ ἔθνη κροτήσατε χεῖρας, ἀλαλάξατε τῷ Θεῷ ἐν φωνῇ ἀγαλλιάσεως.
Всѝ ꙗ҆зы́цы, восплещи́те рꙋка́ми, воскли́кните бг҃ꙋ гла́сомъ ра́дованїѧ:
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?
Commentary on Psalms 46:1
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. For in them Christ was sleeping, therefore were they tossed: Christ awoke (as but now we heard out of the Gospel), He commanded the winds, and they were still. [Matthew 8:24-26] Since Christ is in each man's heart by faith, it is signified to us, that his heart as a ship in this world's tempest is tossed, who forgets his faith: as though Christ sleeping it is tossed, but Christ awaking comes tranquillity. Nay, the Lord Himself, what said He? "Where is your faith?" [Luke 8:25] Christ aroused, aroused up faith, that what had been done in the ship, might be done in their hearts. "A helper in tribulations, which found us out too much." He caused that therein should be great tranquillity.
Exposition on Psalm 46
"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. But two things are to be feared: namely, general tribulation and the oppression of the great. General tribulation is when all are slaughtered. The other is when leaders are captured. In these, fear has its place. But "I will not fear while the earth is troubled," that is, even if the whole people is tribulated, "and the mountains are transferred into the heart of the sea." Nor will I fear even if the great are captured. But mystically, by "earth," which is solid, Judea is understood, which was solid in the knowledge of the one God, and fixed, and surrounded by nations, just as the earth is surrounded by the sea and encircled by waters. Is. 1: "Your land is desolate." And so it signifies the persecution that the faithful suffered from the Jews. As if to say: I will not fear while Judea is troubled by the preaching of Christ. Mt. 2: "When Herod heard this, he was troubled," etc. And I will not fear, because "the mountains," that is, the apostles, will transfer themselves to the nations. Acts 13: "Behold, we turn to the Gentiles." "Into the heart of the sea," that is, into the expansion of the Gentiles, because the Gentiles held the apostles in great reverence. Or "into the heart of the sea," that is, to the depths and the ends of the earth. Acts 22: "I will send you far away to the nations."
Exposition on the Psalms of David
For the Lord most high is terrible; [he is] a great king over all the earth.
ὅτι Κύριος ὕψιστος, φοβερός, βασιλεὺς μέγας ἐπὶ πᾶσαν τὴν γῆν.
ꙗ҆́кѡ гдⷭ҇ь вы́шнїй стра́шенъ, цр҃ь ве́лїй по все́й землѝ:
"The waters thereof roared, and were troubled" [Psalm 46:3]: when the Gospel was preached, "What is this? He seems to be a setter forth of strange gods:" [Acts 17:18] this the Athenians; but the Ephesians, with what tumult would they have slain the Apostles, when in the theatre, for their goddess Diana, they made such an uproar, as to be shouting, "Great is Diana of the Ephesians!" [Acts 19:34] Amidst which waves and roaring of the sea, feared not they who to that refuge had fled. Nay, the Apostle Paul would enter in to the theatre, and was kept back by the disciples, because it was necessary that he should still abide in the flesh for their sakes. But yet, "the waters thereof roared, and were troubled: the mountains shook at the mightiness thereof." Whose might? The sea's? Or rather God's, of whom was said, "refuge and strength, a helper in tribulations, which have found us out too much?" For shaken were the mountains, that is, the powers of this world. For one thing are the mountains of God, another the mountains of the world: the mountains of the world, they whose head is the devil, the mountains of God, they whose Head is Christ. But by these mountains were shaken those mountains. Then gave they their voices against Christians, when the mountains were shaken, the waters roaring; for the mountains were shaken, and there was made a great earthquake, with quaking of the sea. But against whom this? Against the City founded upon a rock. The waters roar, the mountains shake, the Gospel being preached. What then, the City of God? Hear what follows.
Exposition on Psalm 46
"They roared and the waters were troubled." Here he shows what these tribulations are. And first, he proposes them in metaphor. Second, he explains. He says therefore, "They roared and their waters were troubled." According to Jerome, "its waters." And this is the better reading; and the sense is: the waters of it, that is, of the sea, namely the people, "shall be transferred into the heart of the sea; they roared" on account of anger against us. Ps. 87: "All your waves," etc. But the "mountains," that is, the rulers such as Nero and others, "were troubled by his strength," namely God's strength, because by this strength even the mountains themselves were troubled. The Hebrew has "in its pride." Mystically, he speaks thus: "The mountains roared," that is, the apostles who are called mountains; "the waters were troubled," that is, the peoples of the Gentiles, at the sound of the mountains, that is, at the preaching of the apostles. Waters signify wisdom; as if to say: the waters, that is, the prophecies of the Gentiles, are troubled. 1 Cor. 1: "I will destroy the wisdom of the wise," etc. Or "the mountains," that is, the apostles, "were troubled," namely outwardly through tribulations, "by the strength of the sea." But he seems to say the contrary elsewhere: "The just man shall not be troubled," Ps. 36. But it must be said that this is true interiorly, because "nothing that happens to the just man shall trouble him."
Exposition on the Psalms of David
He has subdued the peoples under us, and the nations under our feet.
ὑπέταξε λαοὺς ἡμῖν καὶ ἔθνη ὑπὸ τοὺς πόδας ἡμῶν·
покорѝ лю́ди на́мъ и҆ ꙗ҆зы́ки под̾ но́ги на́ша:
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. For there it is a community of the first-born who have been enrolled in heaven, and this is established because of the unchanging manner of life of the saints, and it is administered according to the heavenly law. Therefore, it is not the privilege of human nature to learn the arrangement of that city and all its adornment. Those are the things “eye has not seen nor ear heard, nor has it entered into the human heart, what things God has prepared for those who love him,” but there are myriads of angels there, and an assembly of saints and a church of the firstborn that are enrolled in heaven. Concerning that David said, “Glorious things are said of you, O city of God.” To that city through Isaiah God has promised, “I will make you to be an everlasting glory, a joy unto generation and generation, and there shall not be wasting nor destruction in your borders, and salvation shall possess your walls.” Therefore, having raised the eyes of your soul, seek, in a manner worthy of things above, what pertains to the city of God.
Homilies on the Psalms 18:4 (ps 46)
The city of God, or the church, is the reasonable spirit. The flowing of the river is the gifts of the Spirit.
Notes on the Psalms 45[46].5
As a river divided into countless tributaries waters the surrounding land, so God’s providence flows everywhere, spreading copiously, advancing in a rush and covering everything.
Commentary on the Psalms 46:1
"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. He that believes in Me, out of his bosom shall flow rivers of living water." [John 7:37-38] These rivers then flowed out of the bosom of Paul, Peter, John, the other Apostles, the other faithful Evangelists. Since these rivers flowed from one river, many "streams of the river make glad the City of God." For that you might know this to be said of the Holy Spirit, in the same Gospel next said the Evangelist, "But this spoke He of the Spirit, which they that were to believe in Him should receive. For the Holy Ghost was not yet given, because that Jesus was not yet glorified." [John 7:39] Jesus being glorified after His Resurrection, glorified after His Ascension, on the day of Pentecost came the Holy Spirit, and filled the believers, [Acts 2:1-2] who spoke with tongues, and began to preach the Gospel to the Gentiles. Hence was the City of God made glad, while the sea was troubled by the roaring of its waters, while the mountains were confounded, asking what they should do, how drive out the new doctrine, how root out the race of Christians from the earth. Against whom? Against the streams of the river making glad the City of God. For thereby showed He of what river He spoke; that He signified the Holy Spirit, by "the streams of the river make glad the City of God." And what follows? "The Most High has sanctified His tabernacle:" since then there follows the mention of Sanctification, it is manifest that these streams of the river are to be understood of the Holy Spirit, by whom is sanctified every godly soul believing in Christ, that it may be made a citizen of the City of God.
Exposition on Psalm 46
He gave the name “river” here to the preaching of the gospel and “city” to the way of life of God-fearing people, watered by the streams of the river to the point of fruitfulness.
Commentary on the Psalms 46:5
"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 under the likeness of roaring and troubled waters, so consolation is expressed under the likeness of a river, which signifies grace on account of the abundance of water, because in grace there is an abundance of gifts. Ps. 64: "The river of God is filled with water." And because it is derived from a source, namely a spring, but the spring is not from the river, because the spring is in its origin; and the Holy Spirit is from the Father and the Son. Rev. 22: "He showed me a river of living water, bright as crystal, proceeding from the throne of God and of the Lamb." Likewise, because a river moves sand and stones, so the Holy Spirit moves the heart to action. Jn. 7: "Rivers from his belly," etc. But some rivers have a slow motion; this one is not like that, because it is swift. Hence he says, "The rush of the river." And this refers to two things. First, because the Holy Spirit suddenly pours grace into the heart. Acts 2: "Suddenly there came a sound from heaven," etc. In another way, because the Holy Spirit moves the heart by the rush of love. Is. 59: "When the violent river comes." Rom. 8: "Those who are led by the Spirit of God, these are the sons of God." Song 4: "A fountain of gardens... which flow with a rush from Lebanon." Jerome has "the divisions of the river." And these are the graces of the Holy Spirit, because "there are divisions of graces," 1 Cor. 12. The effect is twofold. One is of joyfulness; and this he designates when he says, "It makes glad the city of God." And this is made manifest from the authority of Sacred Scripture, which says, Rom. 14: "The kingdom of God is not food and drink, but justice and peace and joy in the Holy Spirit." Gal. 5: "The fruit of the Spirit is peace, joy," etc. And because it makes one love God. And in this love there is always joyfulness, because everyone delights in the presence of the beloved; and he who loves God has God present. 1 Jn. 4: "He who abides in love," etc. This city is the Church. Ps. 86: "Glorious things are said of you, O city of God," etc. There are three things in this city that belong to its very nature. The first is that there should be a multitude of free persons; because if there is one person or few, it is not a city; and similarly if they are slaves. And this is found especially in the Church. Gal. 4: "We are not children of the handmaid, but of the free woman." The second is that it should have sufficiency in itself. For in a village, not everything necessary for human life is found for the healthy and the sick; but in a city, everything necessary for life must be found. And this sufficiency is in the Church, because whatever is necessary for the spiritual life is found in it. Ps. 64: "We shall be filled with the good things of your house." The third is the unity of the citizens, because from this, namely from the unity of citizens, the city takes its name, since a city is, as it were, a unity of citizens. And this exists in the Church. Jn. 17: "That they may be one in us, as we also are one." This city, therefore, is made glad by the grace of the Holy Spirit descending into it. The second effect is of sanctification; hence he says, "The Most High has sanctified his tabernacle." This tabernacle is, in one way, the city itself. In a city, those who rest dwell; in a tabernacle, the Church militant, which here has peace from God, yet suffers unrest from the world. Jn. 16: "In the world you will have tribulation; but in me, peace." And therefore, on account of the first, it is called a city; on account of the second, it is called a tabernacle. This, therefore, the Most High sanctified through his own blood. Heb. 13: "Jesus, that he might sanctify through his own blood," etc. Likewise, through the sacraments in which the power of the blood of Christ operates. 1 Cor. 6: "But you have been washed, but you have been sanctified, but you have been justified." Or alternatively: in a city and in an army, the principal tabernacle is that of the king or commander. So in this city, that is, the Church, the principal tabernacle is the body of Christ. And the body is called a tabernacle. 2 Pet. 1: "Knowing that the putting off of my tabernacle is swift." And so the body of Christ is a tabernacle, because in it is the whole fullness of divinity. This tabernacle the Most High sanctified -- not that he was ever not holy, but because in the very conception he himself formed it holy; and this was singular in Christ.
Exposition on the Psalms of David
He has chosen out his inheritance for us, the beauty of Jacob which he loved. Pause.
ἐξελέξατο ἡμῖν τὴν κληρονομίαν αὐτοῦ, τὴν καλλονὴν ᾿Ιακώβ, ἣν ἠγάπησεν. (διάψαλμα).
и҆збра̀ на́мъ достоѧ́нїѧ своѐ, добро́тꙋ і҆а́кѡвлю, ю҆́же возлюбѝ.
Since God is in the midst of the city, he will give it stability, providing assistance for it at the first break of dawn … sending out equal rays of his providence from all sides to the limits of the world. Preserving the justice of God, he apportions the same measure of goodness to all.… Now, the perceptible sun produces among us the early morning when it rises above the horizon opposite us, and the Sun of justice produces the early morning in our soul by the rising of the spiritual light, making day in him who admits it. “At night” means we are in this time of ignorance. Therefore, having opened wide our mind, let us receive “the brightness of his glory,” and let us be brightly illumined by the everlasting Light, “God will help it in the morning early.” … For those on whom the spiritual light will rise, when the darkness that comes from ignorance and wickedness is destroyed, early morning will be at hand. Since, then, light has come into the world in order that he who walks about in it may not stumble, his help is able to cause the early morning … who on the third day, early on the morning of the resurrection, gained the victory through death.
Homilies on the Psalms 18:5 (ps 46)
By his resurrection at dawn, the Lord confers on us wonderful and heavenly helps. His resurrection dispelled the night and poured on us the light of day. As Scripture says, “Rise, O sleeper; arise from the dead, and Christ shall enlighten you.” Consider here a mystery. Christ suffered in the evening, and according to the Old Law, the lamb is slain at evening. … In the evening of this world, when the light is failing, he is killed. All this world would have been shrouded by even greater and more horrid darkness only that Christ came to us from heaven. He, the eternal light, came to us from heaven to restore to the human race the age of innocence. The Lord Jesus suffered, and by his blood forgave us our sins. The light of a pure conscience shone out and a day of spiritual grace dawned with splendor.
Commentary on Twelve Psalms 46:14
He who is in fact so exalted, uncircumscribed by place, the ineffable being, deigned to call our city his dwelling and sustains it from every quarter. This, you see, is the meaning of “in her midst,” as elsewhere also he says, “Behold, I am with you.” He supports it on all sides; thus not only will the city come to no harm, but it will not even be shaken. The reason is that it enjoys the most prompt assistance, which is ever ready and prepared; this, you see, is the meaning of “as day dawns,” not pending or delayed but ever fresh and abounding, and at the appropriate time.
Commentary on the Psalms 46:2
He was not in one part of the city and cut off from another but “in its midst,” surrounding it all, protecting it all equally from the foe.
Commentary on Psalms 46:6A
"God is in the midst of her: she shall not be moved" [Psalm 46:5]. Let the sea rage, the mountains shake; "God is in the midst of her: she shall not be moved." What is, "in the midst of her"? That God stands in any one place, and they surround Him who believe in Him? Then is God circumscribed by place; and broad that which surrounds, narrow that which is surrounded? God forbid. No such thing imagine of God, who is contained in no place, whose seat is the conscience of the godly: and so is God's seat in the hearts of men, that if man fall from God, God in Himself abides, not falls like one not finding where to be. For rather does He lift up you, that you may be in Him, than so lean upon you, as if you withdraw yourself, to fall. Himself if He withdraw, fall will you: yourself if you withdraw, fall will not He. What then is, "God is in the midst of her"? It signifies that God is equal to all, and accepts not persons. For as that which is in the middle has equal distances to all the boundaries, so God is said to be in the middle, because He consults equally for all. "God is in the midst of her: she shall not be moved." Wherefore shall she not be moved? Because God is in the midst of her. He is "the Helper in tribulations that have found us out too much. God shall help her with His Countenance." What is, "with His Countenance"? With manifestation of Himself. How manifests God Himself, so as that we see His Countenance? I have already told you; you have learned God's Presence; we have learned it through His works. When from Him we receive any help so that we cannot at all doubt that it was granted to us by the Lord, then God's Countenance is with us.
Exposition on Psalm 46
The Hebrew says God will help the city at early dawn, that is, when the shadows of sinners pass across the flowings of the river, God, who is light, gives the beginning of light to its heart, and he helps the spirit that says, Lord, be our strength, our helper, God of Jacob.
Commentary on the Psalms 46
"God is in the midst of it." Here the consolation from the divine presence is set forth. And first he sets forth the benefit of this presence. Second, its effects, at "It shall not be moved." He says therefore, "God is in the midst," namely, of the Church. 1 Cor. 14: "Truly declaring that God is among you." And he says "in the midst," to show that he is not a respecter of persons, as is said in Acts 10 and Eph. 6. For "the middle" is said of that which is equally distant from the extremes. And God, as far as he is concerned, relates equally to all: Lk. 24: "Jesus stood in the midst of the disciples": Gen. 2: "The tree of life was in the midst of Paradise." Or he says "in the midst" because the heart is said to be in the middle of a person. Since, therefore, he dwells in our hearts, he is said to be in the midst. The effect is twofold: stability against evils, and firmness for good things. It is said, therefore, that because "God is in the midst of it," namely of this city, "it shall not be moved," that is, it will be made firm and stable: Ps. 124: "Those who trust," etc. Mt. 16: "The gates of Hell shall not prevail against it." As to the second, he says, "God will help it." For not only must stability against evils be given, but also help for accomplishing good things. He says therefore, "God will help it," that is, the Church, "in the morning, at daybreak." By "morning" the beginning of a good work is understood. Some say that the beginning of good is from a natural principle, but its end and completion are from God. But against this is what is said here, that "morning," that is, from the very beginning of a good work. One beginning of a good work on the part of the intellect is thought; the other on the part of the will; and these two are from God, because "we are not sufficient to think anything of ourselves" (as the Apostle says, 2 Cor. 3), "but our sufficiency is from God." Likewise, "in him is the willing and the accomplishing," as the same Apostle says, Phil. 2. And by the addition of "at daybreak," it is signified that the Church is helped through the spiritual illumination of the Holy Spirit: Is. 60: "Arise, be illuminated," etc. Another reading has "with his countenance"; and this refers either to the present state -- and so it signifies the presence of his help, as principally coming to her aid, according to Ps. 79: "Show us your face, O Lord, and we shall be saved." Or to the future state -- as if to say: now he is in the midst of it, and he permits it to be shaken, but in the future he will provide it with help by the sight of his countenance: Ps. 20: "You will make him glad with joy before your countenance." In the Hebrew, the text reads thus. And if "morning" and "daybreak" are taken for the same thing, namely the consideration of daybreak, since the early morning is the best hour for contemplation: Ps. 5: "In the morning I will stand before you." Likewise, Ps. 62: "In the morning hours I will meditate on you." As if to say: "God will help it with his countenance," that is, in the contemplation of his greatness. And these things can be referred to the Blessed Virgin, because she is the city; in her he dwelt; the rush of the river, namely the Holy Spirit, made her glad; he sanctified her in the womb of her mother, after the body was formed and the soul created. Then first "the glory of the Lord covered the tabernacle," as is said in Ex. 40. And the sanctification of the Blessed Virgin is different from that of other saints, because others were so sanctified that they never sinned mortally, yet they did sin venially: 1 Jn. 1: "If we say that we have no sin," etc. But the Blessed Virgin never sinned either mortally or venially: Song 4: "You are all beautiful, my beloved," etc. And therefore he says, "It shall not be moved," not even by venial sin. And therefore he says, "God will help it in the morning, at daybreak," that is, while she was still in the womb. And this is what he says, that the Lord aided her at the very break of morning.
Exposition on the Psalms of David
God is gone up with a shout, the Lord with a sound of a trumpet.
ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ, Κύριος ἐν φωνῇ σάλπιγγος.
Взы́де бг҃ъ въ воскликнове́нїи, гдⷭ҇ь во гла́сѣ трꙋ́бнѣ.
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. Forgiveness of sin came, and the chains of sin were undone.… The cult of idols and the enticement of sin began to diminish with the preaching and doctrine of the gospel. Perfidy bowed its head, and faith began to reign in the hearts of the nations.
Commentaries on the Twelve Davidic Psalms, On Psalm 46
"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? "And the kingdoms are bowed." Bowed, says He, are the kingdoms; not now erected that they may rage, but bowed that they may adore. When were the kingdoms bowed? When that came to pass which was predicted in another Psalm, "All kings shall fall down before Him, all nations shall serve Him." What cause made the kingdoms to bow? Hear the cause. "The Most High gave His Voice, and the earth was moved." The fanatics of idolatry, like frogs in the marshes, clamoured, the more tumultuously, the more sordidly, in filth and mire. And what is the brawling of frogs to the thunder of the clouds? For out of them "the Most High gave His Voice, and the earth was moved:" He thundered out of His clouds. And what are His clouds? His Apostles, His preachers, by whom He thundered in precepts, lightened in miracles. The same are clouds who are also mountains: mountains for their height and firmness, clouds for their rain and fruitfulness. For these clouds watered the earth, of which it was said, "The Most High gave His Voice, and the earth was moved." For it is of those clouds that He threatens a certain barren vineyard, whence the mountains were carried into the heart of the sea; "I will command," says He, "the clouds that they rain no rain upon it." [Isaiah 5:6] This was fulfilled in that which I have mentioned, when the mountains were carried into the heart of the sea; when it was said, "It was necessary that the word of God should have been spoken first to you; but seeing ye put it from you, we turn to the Gentiles;" [Acts 13:46] then was fulfilled, "I will command the clouds that they rain no rain upon it." The nation of the Jews has just so remained as a fleece dry upon the ground. For this, you know, happened in a certain miracle, the ground was dry, the fleece only was wet, yet rain in the fleece appeared not. [Judges 6:36-40] So also the mystery of the New Testament appeared not in the nation of the Jews. What there was the fleece, is here the veil. For in the fleece was veiled the mystery. But on the ground, in all the nations open lies Christ's Gospel; the rain is manifest, the Grace of Christ is bare, for it is not covered with a veil. But that the rain might come out of it, the fleece was pressed. For by pressure they from themselves excluded Christ, and the Lord now from His clouds rains on the ground, the fleece has remained dry. But of them then "the Most High gave His Voice," out of those clouds; by which Voice the kingdoms were bowed and worshipped.
Exposition on Psalm 46
"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. Speaking above of tribulation, he says "They roared and were troubled," where he touched upon the disturbance and its cause, "in strength." Also the disturbance of the waters; and he explains when he says, "The nations were troubled": Rev. 17: "The many waters are many peoples." "They were troubled" -- in evil, because they raged against Christ. Or in good, because one who is converted to good feels affliction on account of past habit. Likewise, "The mountains were troubled." And he says, "The kingdoms were brought low," that is, the kings of the earth were humbled to the faith of Christ: Is. 49: "With their face to the ground they will worship you." And he explains the cause when he says, "He uttered his voice." Above he said, "In strength." But in the Old Testament he says "He uttered his voice" through the prophets, and afterward through himself. Ps. 17: "He thundered from heaven," etc. Song 2: "Let your voice sound in my ears." At this voice, "the earth was moved": first of Judea, then the whole earth universally: Is. 24: "The earth shall be moved with moving." Some, however, were moved to evil by the voice of Christ, like the Pharisees and many others. Some to good, like the apostles and those who were converted to the faith.
Exposition on the Psalms of David
Sing praises to our God, sing praises: sing praises to our King, sing praises.
ψάλατε τῷ Θεῷ ἡμῶν, ψάλατε, ψάλατε τῷ βασιλεῖ ἡμῶν, ψάλατε,
По́йте бг҃ꙋ на́шемꙋ, по́йте: по́йте цр҃е́ви на́шемꙋ, по́йте:
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.”
Homilies on the Psalms 18:6 (ps 46)
"The Lord of Hosts is with us; the God of Jacob is our taker up" [Psalm 46:7]. 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! If God be for us, who can be against us? "The Lord of Hosts is with us." What Lord of Hosts is with us? "If" (I say) "God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all; how has He not with Him also freely given us all things." [Romans 8:31-32] Therefore be we secure, in tranquillity of heart nourish we a good conscience with the Bread of the Lord. "The Lord of Hosts is with us; the God of Jacob is our taker up." However great be your infirmity, see who takes you up. One is sick, a physician is called to him. His own taken-up, the Physician calls the sick man. Who has taken him up? Even He. A great hope of salvation; a great Physician has taken him up. What Physician? Every Physician save He is man: every Physician who comes to a sick man, another day can be made sick, beside Him. "The God of Jacob is our taker up." Make yourself altogether as a little child, such as are taken up by their parents. For those not taken up, are exposed; those taken up are nursed. Do you think God has so taken you up, as when an infant your mother took you up? Not so, but to eternity. For your voice is in that Psalm, "My father and my mother forsake me, but the Lord has taken me up."
Exposition on Psalm 46
"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. It was not sufficient for man that angels be sent, whom he sent for the giving of the old covenant; but it was necessary that he himself come, so that it might be known that the human soul is of such great excellence that it can be made blessed only in the God of hosts: Ps. 79: "Lord of hosts, look and see," etc. And he is with us, first through the likeness of the flesh: Phil. 2: "Made in the likeness of men." Also through familiar conversation: Bar. 3: "After this he was seen on earth," etc. Also through grace, dwelling in us: Eph. 3: "That Christ may dwell through faith," etc. And therefore he is called Emmanuel, that is, "God with us." "The God of Jacob is our protector." Here he shows the help he has from God, because God himself is "our protector, who has taken us into his care": Ps. 3: "But you, O Lord, are my protector." Or he shows how God is with us, namely, because he took on our nature: Heb. 2: "He never takes hold of angels, but of the seed of Abraham." Therefore he is called "the God of Jacob." He is called "God of hosts" on account of the Gentiles, lest they believe that we do not have a different God than they: Heb. 2: "He is not ashamed to call them brothers, saying: I will declare your name to my brothers; in the midst of the Church I will praise you" (Ps. 21).
Exposition on the Psalms of David
For God is king of all the earth: sing praises with understanding.
ὅτι βασιλεὺς πάσης τῆς γῆς ὁ Θεός, ψάλατε συνετῶς.
ꙗ҆́кѡ цр҃ь всеѧ̀ землѝ бг҃ъ, по́йте разꙋ́мнѡ.
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. Therefore, “Come,” first approach, then see the works of the Lord, which are prodigious and admirable.… He who has heard the call and has approached and cleaves to the One commanding will see him who through the cross made all things peaceful “whether on the earth or in the heavens.”
Homilies on the Psalms 18:7 (ps 46)
Since the weak prevailed over the strong, the few over the many, the powerless over the powerful, and the outcome defied expectations, rightly does he call them “marvels” for happening to everyone’s surprise and being spread everywhere on earth.
Commentary on the Psalms 46:2
"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? Is it on horses? For all that pertain to space and place, be not concerned, trouble not yourself, He comes to you. For out of a small stone He has grown, and become a great mountain, so that He has filled all the face of the earth. Why then would you by land come to Him, who fills all lands? Lo, He has already come: watch thou. By growing He wakes even sleepers; if yet there is not in them so deep sleep, as that they be hardened even against the mountain coming; but they hear, "Awake, you that sleepest, and arise from the dead, and Christ shall give you light." [Ephesians 5:14] For it was a great thing for the Jews to see the stone. For the stone was yet small: and small they deservedly despised it, and despising they stumbled, and stumbling they were broken; remains that they be ground to powder. For so was it said of the stone, "Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder." [Luke 20:18] It is one thing to be broken, another to be ground to powder. To be broken is less than to be ground to powder: but none grinds He coming exalted, save whom He broke lying low. For now before His coming He lay low before the Jews, and they stumbled at Him, and were broken; hereafter shall He come in His Judgment, glorious and exalted, great and powerful, not weak to be judged, but strong to judge, and grind to powder those who were broken stumbling at Him. For "A stone of stumbling and a rock of offense," [1 Peter 2:8] is He to them that believe not. Therefore, brethren, no wonder if the Jews acknowledged not Him, whom as a small stone lying before their feet they despised. They are to be wondered at, who even now so great a mountain will not acknowledge. The Jews at a small stone by not seeing stumbled; the heretics stumble at a mountain. For now that stone has grown, now say we unto them, Lo, now is fulfilled the prophecy of Daniel, "The stone that was small became a great mountain, and filled the whole earth." [Daniel 2:35] Wherefore stumble ye at Him, and go not rather up to Him? Who is so blind as to stumble at a mountain? Came He to you that you should have whereat to stumble, and not have whereto to go up? "Come ye, and let us go up to the mountain of the Lord." [Isaiah 2:3] Isaiah says this: "Come ye, and let us go up." What is, "Come ye, and let us go up"? "Come ye," is, Believe ye. "Let us go up," is, Let us profit. But they will neither come, nor go up, nor believe, nor profit. They bark against the mountain. Even now by so often stumbling on Him they are broken, and will not go up, choosing always to stumble. Say we to them, "Come ye, and see the works of the Lord:" what "prodigies He has set forth through the earth." Prodigies are called, because they portend something, those signs of miracles which were done when the world believed. And what thereafter came to pass, and what did they portend?
Exposition on Psalm 46
"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. 5: "We walk by faith." "And see," through study and diligence: Mt. 11: "Come to me, all of you," etc. "And see," that is, consider, "the works of the Lord": Is. 5: "You have not considered the work of the Lord." It is said to sinners, Ps. 138: "Your works are wonderful," etc. "What wonders he has set upon the earth." These works are wonders that portend something in the future. And the marvels that occurred in the time of Christ, whether around the death of Christ or in his life -- all were signs of something future. And they are "upon the earth," that is, beyond all natural power.
Exposition on the Psalms of David
God reigns over the nations: God sits upon the throne of his holiness.
ἐβασίλευσεν ὁ Θεὸς ἐπὶ τὰ ἔθνη, ὁ Θεὸς κάθηται ἐπὶ θρόνου ἁγίου αὐτοῦ.
Воцр҃и́сѧ бг҃ъ над̾ ꙗ҆зы̑ки: бг҃ъ сѣди́тъ на прⷭ҇то́лѣ ст҃ѣ́мъ свое́мъ.
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.
Commentary on Psalm 46
In this place the writer understands the worst habits and wicked thoughts in the words of bow, weapons and bucklers.
Notes on the Psalms 45[46].10
"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. Not yet then is this fulfilled, "He makes wars to cease unto the end of the earth;" but haply it shall be fulfilled. Or is it now also fulfilled? In some it is fulfilled; in the wheat it is fulfilled, in the tares it is not yet fulfilled. What is this then, "He makes wars to cease unto the end of the earth"? Wars He calls whereby it is warred against God. But who wars against God? Ungodliness. And what to God can ungodliness do? Nothing. What does an earthen vessel dashed against the rock, however vehemently dashed? With so much greater harm to itself it comes, with how much the greater force it comes. These wars were great, frequent were they. Against God fought ungodliness, and earthen vessels were dashed in pieces, even men by presuming on themselves, by too much prevailing by their own strength. This is that, the shield whereof Job also named concerning one ungodly. "He runs against God, upon the stiff neck of his shield." [Job 15:26] What is, "upon the stiff neck of his shield"? Presuming too much upon his own protection. Were they such who said, "God is our refuge and strength, a Helper in tribulations which have found us out too much"? Or in another Psalm, "For I will not trust in my bow, neither shall my sword save me." When one learns that in himself he is nothing, and help in himself has none, arms in him are broken in pieces, wars are made to cease. Such wars then destroyed that Voice of the Most High out of His holy clouds, whereby the earth was moved, and the kingdoms were bowed. These wars has He made to cease unto the end of the earth. "He shall break the bow, and dash in pieces the arms, and burn the shield with fire." Bow, arms, shield, fire. The bow is plots; arms, public warfare; shields, vain presuming of self-protection: the fire wherewith they are burned, is that whereof the Lord said, "I have come to send fire on the earth;" [Luke 12:49] of which fire says the Psalm, "There is nothing hid from the heat thereof." This fire burning, no arms of ungodliness shall remain in us, needs must all be broken, dashed in pieces, burned. Remain thou unharmed, not having any help of your own; and the more weak you are, having no arms your own, the more He takes you up, of whom it is said, "The God of Jacob is our taker up."...But when God takes us up, does He send us away unarmed? He arms us, but with other arms, arms Evangelical, arms of truth, continence, salvation, faith, hope, charity. These arms shall we have, but not of ourselves: but the arms which of ourselves we had, are burnt up: yet if by that fire of the Holy Spirit we are kindled, whereof it is said, "He shall burn the shields with fire;" you, who wished to be powerful in yourself, has God made weak, that He may make you strong in Him, because in yourself you were made weak.
Exposition on Psalm 46
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. 75: "There he broke the powers." And these signified the peace that Christ came to make between God and human nature. The greatness of the peace is shown as to place, because "to the end of the earth," since there was almost universal peace. Literally, at the time of Christ's birth, because with the civil wars already having ceased, Octavian ruled the whole world. And this peace foreshadowed that the peace of Christ was to be extended to all people. Lk. 2: "Glory to God in the highest, and on earth peace to men." Second, as to time, because it was lasting. And he describes this duration: because if a person fears war, he preserves his weapons. And therefore he says, "He will shatter the bow and break the weapons." As if to say: the peace will last so long that all will consign their weapons to oblivion, because that peace will endure a long time: Is. 2: "They shall beat their swords into plowshares and their spears into pruning hooks." And he describes weapons of attack that strike from afar; hence he says, "He will shatter the bow": Hos. 1: "I will break the bow of Israel in the valley of Jezreel." And sometimes from close range -- and this is the sword and the lance. Likewise he describes weapons of defense, because "He will burn the shields with fire." And these signified the perpetuity of the peace to be made by Christ: Is. 9: "His dominion shall be multiplied, and of peace there shall be no end." "He will shatter the bow," that is, deceitful machinations: Ps. 36: "Let their bow be broken." "And he will break the weapons," that is, open attacks: Lk. 11: "When a strong man fully armed," etc. "And he will burn the shields with fire," that is, the defenses of obstinate minds, by which they strive to resist the divine will: Job 41: "His body is like molten shields, pressed together with overlapping scales." These he will burn with the fire of the Holy Spirit, which dissolves the hardness of hearts: Lk. 12: "I have come to cast fire upon the earth."
Exposition on the Psalms of David
The rulers of the people are assembled with the God of Abraam: for God’s mighty ones of the earth have been greatly exalted.
ἄρχοντες λαῶν συνήχθησαν μετὰ τοῦ Θεοῦ ῾Αβραάμ, ὅτι τοῦ Θεοῦ οἱ κραταιοὶ τῆς γῆς σφόδρα ἐπήρθησαν.
Кнѧ̑зи лю́дстїи собра́шасѧ съ бг҃омъ а҆враа́млимъ: ꙗ҆́кѡ бж҃їи держа́внїи землѝ ѕѣлѡ̀ вознесо́шасѧ.
It is not possible to know him if one has not become still and purified one’s mind.
Commentary on the Gospel of John 19:17
What then follows? "Be still." To what purpose? "And see that I am God" [Psalm 46:10]. That is, Not ye, but I am God. I created, I create anew; I formed, I form anew; I made, I make anew. If you could not make yourself, how can you make yourself anew? This sees not the contentious tumult of man's soul; to which contentious tumult is it said, "Be still." That is, restrain your souls from contradiction. Do not argue, and, as it were, arm against God. Else yet live your arms, not yet burned up with fire. But if they are burned, "Be still;" because you have not wherewith to fight. But if you be still in yourselves, and from Me seek all, who before presumed on yourselves, then shall you "see that I am God." "I will be exalted among the heathen, I will be exalted in the earth." Just before I said, by the name of earth is signified the nation of the Jews, by the name of sea the other nations. The mountains were carried into the heart of the sea; the nations are troubled, the kingdoms are bowed; the Most High gave His Voice, and the earth was moved.
Exposition on Psalm 46
Poemen said, ‘Whatever hardship comes upon you, it can be overcome by silence.’
The Desert Fathers, Sayings of the Early Christian Monks
When the labors and hardships of this age come to an end, and our debts, [that is] all our faults, have been forgiven, the entire people of the elect will rejoice eternally in the sole contemplation of the divine vision, and that most longed-for command of our Lord and Savior will be fulfilled: “Be still and see that I am God.”
Homilies on the Gospels 2:17
"Be still and see." Here is the end of peace. The end of temporal peace, according to the Philosopher, is the contemplation of truth. Hence peace is the useful end of the active life, and peace is ordered to contemplation. And according to Augustine, Christ procured the peace of the Roman Empire so that the apostles might travel throughout the whole world. And therefore he says, since there is such great peace, "Be still and see." Whence it is clear that God gives peace not so that people may be occupied with evil works, but with the contemplation of truth: 1 Cor. 7: "That you may be free for prayer": Sir. 39: "He will be occupied with the prophets." "See," says two things. First, that Christ is true God. Second, that his faith ought to be spread throughout the whole world. As to the first, he says that he is God: Deut. 32: "See that I alone am, and there is no other besides me." As to the second, "I will be exalted among the nations," that is, I will be shown to be exalted in the faith of the nations: Mal. 1: "From the rising of the sun," etc. And he repeats this: "I will be exalted in the earth," namely of the Jews, which is called "earth" on account of its stability: Rom. 11: "Until the fullness of the nations has entered, and so all Israel will be saved."
Exposition on the Psalms of David
[For the end, a Psalm for the sons of Core.]
Εἰς τὸ τέλος· ὑπὲρ τῶν υἱῶν Κορὲ ψαλμός. -
Въ коне́цъ, ѡ҆ сынѣ́хъ коре́овыхъ, ѱало́мъ,