Psalms 46:3

Psa 46:3 [Though] the waters thereof roar [and] be troubled, [though] the mountains shake with the swelling thereof. Selah.

Ver. 3. Though the waters thereof roar and be troubled] Heb. Be mudded; yet we will not fear, viz. with base distrustful fear, Ut omnes procellae horribili cum boatu circumsonent. Tauti est experientiam sensumque auxilii divini habere. The tempestuous rising and roaring of the sea is so terrible, that Aristotle saith, whosoever feareth it not is either mad or senseless (Ethic. 3. 7). Fear not, saith the angel to St Paul himself in that dreadful storm, Act 27:24, which implieth that be was afraid with a natural fear; and he might be so without sin. An awful fear of God is consistent with faith; neither is any believer guilty of a stoic apathy. The very devils believe and tremble, Jas 2:19. The apostle’s word there implieth that they roar as the sea roareth, and shriek horribly.

Though the mountains shake, &c.] As sometimes promontories fall with the force and impetuous beating of the sea upon them. Admit all this and more (whether in a sense literal or alle. gorical; set forth it is in a strain high and hyperbolic), yet we will bear up, and be bold to believe that all shall go well with us. Id quod Propheta miris verborum figuris additis iilustrat (Beza).

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

4. (Psa 46:3). Let its waters roar and foam, let mountains tremble in its swelling. Selah. The singular pronoun refers to the sea, which is only poetically plural in the preceding verse. The verb translated roar occurs above in Psa 39:7 (6). The one translated foam means strictly to ferment or effervesce. As the word rendered swelling is also used elsewhere in the figurative sense of pride, it is peculiarly appropriate to the commotions of the world, occasioned by the pride of man. The verbs in this verse may also be explained as proper futures. Its waters shall (indeed) roar and foam, the hills shall tremble at its swelling; but the people of God shall still be safe, as promised in the next verse. The selah, as usual, indicates a pause in the performance, and at the same time marks the close of the first stanza or strophe.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

Though the afflictions rage never so much, yet the rivers of God’s mercies bring sufficient comfort to his.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

swelling--well represents the pride and haughtiness of insolent foes.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. Though the waters thereof roar] Waters, in prophetic language, signify people; and, generally, people in a state of political commotion, here signified by the term roar. And by these strong agitations of the people, the mountains - the secular rulers, shake with the swelling thereof - tremble, for fear that these popular tumults should terminate in the subversion of the state. This very people had seen all Asia in a state of war. The Persians had overturned Asia Minor, and destroyed the Babylonian empire: they had seen Babylon itself sacked and entered by the Persians; and Cyrus, its conqueror, had behaved to them as a father and deliverer. While their oppressors were destroyed, themselves were preserved, and permitted to return to their own land.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

3 Though the waters thereof roar, etc This verse ought to be read in connection with the verse which follows, because it is necessary to complete the sense, as if it had been 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 in this place. The prophet intended simply to say, that the small streams of a river would afford to the holy city abundant cause of rejoicing, though the whole world should be moved and destroyed. I have already mentioned shortly before how profitable is the doctrine taught us in this place, that our faith is really and truly tested only when we are brought into very severe conflicts, and when even hell itself seems opened to swallow us up. In like manner, we have portrayed to us the victory of faith over the whole world, when, in the midst of the utmost confusion, it unfolds itself, and begins to raise its head in such a manner as that although the whole creation seem to be banded together, and to have conspired for the destruction of the faithful, it nevertheless triumphs over all fear. Not that the children of God, when placed in peril, indulge in jesting or make a sport of death, but the help which God has promised them more than overbalances, in their estimation, all the evils which inspire them with fear. The sentiment of Horace is very beautiful, when, speaking of the righteous man and the man who feels conscious of no guilt, he says, (Car., Lib. iii., Od. 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 as no such person as he imagines could ever be found, he only trifles in speaking as he does. Their fortitude, therefore, has its foundation in the assurance of the divine protection alone, so that they who rely upon God, and put their trust in him, may truly boast, not only that they shall be undismayed, but also that they shall be preserved in security and safety amidst the ruins of a falling world.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(3) Though the waters . . .—The original is very expressive in its conciseness:

“They roar, they foam, its waters.”

Comp. Homer’s equally concise description, including in three words the “rush,” the “swell,” and the “roar” of ocean (Iliad, xxiii. 230).

Swelling.—Or, pride. (Comp. Job_38:11.) The change in construction in this verse seems to confirm the suspicion that the refrain has dropped away.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. As the text stands this verse must be treated, as in the A.V. and R.V., as a continuation of Psa_46:2. But the symmetrical structure of the Ps., resembling that of Psalms 42-43, makes it probable that the refrain (Psa_46:7; Psa_46:11) has been lost. If it is restored, we may render:

Let the waters thereof rage and foam I

Let the mountains quake at the proud swelling thereof!

Jehovah of hosts is with us,

The God of Jacob is our high fortress.

Be all around us never so threatening, we are secure in the presence and protection of Jehovah. For the ‘proud swelling’ of the sea cp. Psa_89:9.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Though the waters thereof roar and be troubled,.... The noise of which causes men's hearts to fail them for fear, Luk 21:25;

though the mountains shake with the swelling thereof. All these figurative expressions denote the hurlyburlies, confusions, and disorders that have been or will be in the world; amidst all which the people of God have no reason to fear; for it is always well with the righteous, let it go how it will with others. The passage may be applied to the destruction of Jerusalem, and the wars preceding it, and the dispersion of the Jews upon it; when true believers in Christ found him to be their refuge, strength, and help in that time of trouble, such as never was the like, and were safe and without fear; and Aben Ezra, a Jewish commentator, thinks it is right to interpret this psalm concerning the wars of Jerusalem: moreover, these words may be applied to any other time of calamity, through war or persecution, that has been since; as also to any that is to come; as to the slaying of the witnesses, the hour of temptation that will try all that are upon the earth; and even to the day of judgment, when heaven and earth shall flee away from the face of the Judge; when the heavens shall be folded up as a garment, and the earth, and all that is therein, shall be burnt up, and the whole world of the ungodly shall be thrown into the utmost panic, the saints will be safe with Christ, and ever happy with him; and, in the worst of times in this world, God is always their covenant God, their shield, portion, and exceeding great reward; Christ is their Redeemer and Saviour, their city of refuge, and strong hold; and though they may be plundered of their goods and property, they have a better and a more enduring substance in heaven; an estate, an inheritance there, that can never be taken away; and even should their enemies kill the body, that is the utmost they can do; their souls are safe in the hands of Christ; their life is hid with him; and when he shall appear, they shall appear with him in glory; and therefore they may well say, "we will not fear" (w).

Selah; on this word; see Gill on Psa 3:2.

(w) "Si fractus illabatur orbis", &c. Horat. Carmin. l. 3. Ode. 3. v. 7.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Though the waters thereof roar and be troubled - The waters of the sea. The idea is, that they would not be afraid though everything should be in commotion, and be as unsettled as the restless waves of the ocean. The earth might be changed, the mountains removed, the agitated sea roar and dash against the shore, but their minds would be calm. The word rendered “be troubled” means to boil; to ferment; to foam; and here it refers to the ocean as agitated and lashed into foam. Nothing is more sublime and fearful than the ocean in a storm; nothing furnishes a better illustration of the peace produced by confidence in God amid the agitations which occur in the world, than the mind of a seaman that is calm when the ocean is heaved in wild commotion.

Though the mountains shake with the swelling thereof - The rolling ocean breaking against; the sides of the mountains on its shore, and seeming to shake them to their foundation. The word rendered “swelling” means properly majesty, glory; then pride, haughtiness, insolence. Literally, “though the mountains tremble through their pride.” Compare Psa 124:5. On the word “Selah,” see the notes at Psa 3:2.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Though the sea be very tempestuous, and its waters (by which a multitude of people is oft signified, as Rev 17:1,15) rage, to Wit, against us, as appears from the following verses. Though its raging waves assault mighty princes and kingdoms, and make them shake and be ready to fall down.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 3. Though the waters thereof roar and be troubled. When all things are excited to fury, and reveal their utmost power to disturb, faith smiles serenely. She is not afraid of noise, nor even of real force, she knows that the Lord stilleth the raging of the sea, and holdeth the waves in the hollow of his hand. Though the mountains shake with the swelling thereof. Alps and Andes may tremble, but faith rests on a firmer basis, and is not to be moved by swelling seas. Evil may ferment, wrath may boil, and pride may foam, but the brave heart of holy confidence trembles not. Great men who are like mountains may quake for fear in times of great calamity, but the man whose trust is in God needs never to be dismayed.

Selah. In the midst of such a hurly burly the music may well come to a pause, both to give the singers breath, and ourselves time for meditation. We are in no hurry, but can sit us down and wait while earth dissolves, and mountains rock, and oceans roar. Ours is not the headlong rashness which passes for courage, we can calmly confront the danger, and meditate upon terror, dwelling on its separate items and united forces. The pause is not an exclamation of dismay, but merely a rest in music; we do not suspend our song in alarm, but tune our harps again with deliberation amidst the tumult of the storm. It were well if all of us could say, Selah, under tempestuous trials, but alas! too often we speak in our haste, lay our trembling hands bewildered among the strings, strike the lyre with a rude crash, and mar the melody of our life song.

Ver. 3. Selah. See "Treasury of David, "Vol. I., pages 25, 29, 346, 382; and Vol. II., pages 249-252.

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

Though the waters thereof roar and be troubled; or, roar and foam (Hengstenberg, Kay, Cheyne). Though the mountains shake with the swelling thereof. (comp. Psa_93:3, 4 Jer_46:8, 9 47:2)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

when the earth changes in the future, on the day concerning which Scripture states (Isa. 51: 6): “and the earth shall rot away like a garment.” The sons of Korah saw the miracle that was performed for them, that all those around them were swallowed up while they [the sons of Korah] stood in the air and said to Israel, through the holy spirit, that a similar miracle would be performed for them in the future.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.