John Calvin Commentary Psalms 46:3

"Though the waters thereof roar and be troubled, Though the mountains tremble with the swelling thereof. Selah" — Psalms 46:3 (ASV)

Though their waters roar, etc. This verse should be read in connection with the following verse, because it is necessary to complete the meaning, as if it were said: Though the waters of the sea roar and swell, and by their fierce impetuosity shake the very mountains—even in the midst of these dreadful tumults, the holy city of God will continue to enjoy comfort and peace, satisfied with her small streams.

The relative pronoun her, according to the common usage of the Hebrew language, is superfluous here. The prophet simply intended to say that the small streams of a river would afford the holy city abundant cause for rejoicing, even if the whole world were moved and destroyed.

I have already mentioned a little earlier how profitable the doctrine taught us here is: that our faith is really and truly tested only when we are brought into very severe conflicts, and when even hell itself seems to open to swallow us up.

In the same way, the victory of faith over the whole world is portrayed to us. In the midst of the utmost confusion, faith unfolds and begins to raise its head, so that even though the whole creation seems to be banded together and to have conspired for the destruction of the faithful, it nevertheless triumphs over all fear.

This is not to say that the children of God, when placed in peril, joke or make a sport of death. Rather, in their estimation, the help God has promised them more than outweighs all the evils that inspire them with fear. The sentiment of Horace is very beautiful when, speaking of the righteous man and the man conscious of no guilt, he says (Carmina, Book 3, Ode 3):

“Dux inquieti turbidus Adriae,
Nec fulminantis magna Jovis manus,
Si fractus illabitur orbis,
Impavidum ferient ruinae.”

“Let the wild winds that rule the seas,
Tempestuous, all their horrors raise;
Let Jove’s dread arm with thunders rend the spheres;
Beneath the crush of worlds undaunted he appears.”

But since no such person as Horace imagines could ever be found, he is only trifling when he speaks this way. Therefore, their fortitude is founded solely on the assurance of divine protection, so that those who rely on God and put their trust in him may truly boast not only that they will be undismayed, but also that they will be preserved in security and safety amid the ruins of a falling world.

The prophet says expressly that the city of God shall be glad, although it had no raging sea, but only a gently flowing stream, for its defense against those waves he has mentioned. By this manner of expression, he alludes to the stream that flowed from Shiloah and passed through the city of Jerusalem.

Furthermore, I have no doubt that the prophet here indirectly rebukes the vain confidence of those who, fortified by earthly assistance, imagine they are well protected and beyond the reach of all danger.

Those who anxiously seek to strengthen themselves on all sides with the invincible help of the world indeed seem to imagine they can prevent their enemies from approaching them, just as if they were surrounded on all sides by the sea. However, it often happens that the very defenses they had erected turn to their own destruction, just as when a tempest lays waste and destroys an island by overflowing it.

But those who commit themselves to God's protection, although in the world's estimation they are exposed to every kind of injury and are not sufficiently able to repel the assaults made against them, nevertheless repose in security. For this reason, Isaiah (Isaiah 8:6) reproves the Jews because they despised the gently flowing waters of Shiloah and longed for deep and rapid rivers.

In that passage, there is an elegant antithesis between the little brook Shiloah on the one hand, and the Nile and Euphrates on the other; as if he had said that they defraud God of his honor by the unworthy thought that when he chose the city of Jerusalem, he had not made the necessary provision in terms of strength and fortifications for its defense and preservation.

And certainly, if this psalm was written after the slaughter and flight of Sennacherib's army, it is probable that the inspired writer purposely used the same metaphor to teach the faithful in all ages that God's grace alone would be a sufficient protection for them, independent of the world's assistance.

In the same way, the Holy Spirit still exhorts and encourages us to cherish the same confidence, so that, despising all the resources of those who proudly magnify themselves against us, we may preserve our tranquillity in the midst of anxiety and trouble, and not be grieved or ashamed of our defenseless condition, as long as God's hand is stretched out to save us.

Thus, although God's help comes to us in a secret and gentle manner, like the still-flowing streams, yet it imparts more tranquillity of mind to us than if the whole power of the world were gathered for our help.

In speaking of Jerusalem as the sanctuary of the tabernacles of the Most High, the prophet makes a beautiful allusion to the circumstances or conditions of that time.

For although God exercised authority over all the tribes of the people, yet he chose that city as the seat of royalty, from which he could govern the whole nation of Israel. The tabernacles of the Most High were scattered throughout all Judea, but it was still necessary for them to be gathered and united in one sanctuary, so that they might be under God's dominion.