Nations were troubled, and kingdoms were bowed down: he uttered his voice, the earth trembled.

“Nations have stirred Heb. המו, an expression of stirring. shall melt Shall melt - so explained Menachem, similar to (Exod. 15:15), “all the inhabitants of Canaan melted (נמוגו),” and to (Ezek. 21: 12), “every heart will melt (למוג).” But Dunash explained it as an expression of movement, as in (I Sam. 14:16), “the multitude was wandering (נמוג), and it was coming closer,” and so in every instance.”

“After the Psalmist sought divine help against the adversities which he suffers from his enemies, when he said, "O God, with ears" (Psalm 44), and, now as one heard, showed forth the glory of the King, saying, "has uttered" (Psalm 44) — here, however, as one heard on behalf of the people, he shows the benefit given to the people. And just as through the preceding psalm the glory of Christ is designated, so in this psalm are designated the benefits shown to the faithful of Christ. Hence this is also designated in the title; and there is a twofold reading: "unto the end, a psalm of David, for the hidden things." The secrets which are from the beginning are hidden, namely, that the Son of God was made man, that God should die, that the nations should be converted to Christ. These were most secret. Isaiah 24: "My secret to myself." Ephesians 3: "it was not made known to other sons of men." And these things have been revealed through Christ. Matthew 13: "I will utter things hidden." Job 28: "he has brought hidden things into the light." This psalm, therefore, tending unto the end, that is, unto Christ, is "of David, for the hidden things," that is, for the manifestation of the hidden things. The other reading has, "for the sons of Core." By Core, which is interpreted "Skull," is understood the cross of Christ. This psalm, therefore, is attributed to the faithful of the cross of Christ, for the revelation of the hidden things. Jerome has, "for those who live." For it treats here of tribulation and of preservation in the midst of it. It is therefore "for those who live," that is, for those who are preserved in life; and those who are preserved by the help of God are said to be in hiding. Psalm 30: "he has protected me in the secret of his face, from the disturbance of men." This psalm, therefore, is divided into two parts. First he treats of divine help against tribulations; second he treats of the peace granted after tribulations, at the place, "Come and see." Concerning the first he does two things. First he sets forth the cause of these benefits; second he expounds the evils and the benefits given against the evils, at the place, "they have sounded." Concerning the first he does two things. First he sets down the help of God against past tribulations; second he sets down the confidence conceived about future things, at the place, "therefore we will not fear." Concerning the first he does two things. First he touches on the help of God; second, the tribulation against which the divine help is given. If anyone wishes to come to the aid of one afflicted, he does this in three ways. First, that he receive him as he flees: and this is little; second, that he assist him when placed in tribulation; third, that he offer him external help. And these three things God does, who is a refuge; and therefore he says, "God our refuge." Proverbs 18: "the name of the Lord is a most strong tower." Likewise he aids and strengthens those fighting and afflicted: therefore he says, "strength." Isaiah 40: "who gives strength to the weary." Likewise he helps externally through himself and through others: hence he says, "helper." Psalm 9: "a helper in due time." This help is necessary "in the tribulations which have found us exceedingly." These tribulations are both spiritual and bodily. The spiritual ones are sins: and these find men exceedingly, because the sorrow of penance is the greatest of all sorrows. Psalm 37: "I am afflicted, and I am humbled exceedingly." And in this tribulation Christ is a refuge, because in it man is consoled, and is strengthened and helped by him. The bodily tribulations were upon the saints in the early Church. 2 Corinthians 1: "we were weighed down beyond measure"; and therefore he says, "exceedingly." Jerome has: "help has been found strong in tribulations." And thus the word "exceedingly" is referred to the divine help. "Therefore we will not fear." Psalm 26: "the Lord is my light and my salvation: whom shall I fear?" As if to say, I shall fear no one. And rightly, because he himself is: "God our refuge and strength, a helper in the tribulations which have found us exceedingly." Second he shows what things are to be feared. Now 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 princes 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 be afflicted, "and the mountains be carried into the heart of the sea." Nor will I fear even if the great are captured. But mystically, by the earth, which is solid, is understood Judea, which was solid in the knowledge of the one God, and fixed, and was girded about by the nations, just as the earth is surrounded by the sea and girded by waters. Isaiah 1: "your land is desolate": and thus it signifies the persecution which the faithful suffered from the Jews: as if he should say, I will not fear while Judea is troubled through the preaching of Christ. Matthew 2: "Herod, hearing this, was troubled," and so on. And "I will not fear," because "the mountains," that is, the apostles, will transfer themselves to the Gentiles. 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, even to the depths and the ends of the earth. Acts 22: "I will send you far off to the nations." "Their waters have roared and been troubled." Here he shows what these tribulations are. And first he sets them forth in a metaphor; second he expounds them. He says therefore, "their waters have roared and been 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 of the people, will be carried into the heart of the sea, "have roared," on account of wrath against us. Psalm 87: "all your waves," and so on. But "the mountains," that is, the princes such as Nero and others, "have been troubled by his strength," namely of God, because by this strength even the mountains themselves have been troubled. The Hebrew has, "in its pride." Mystically he speaks thus: "the mountains have sounded," that is, the apostles, who are called mountains: "the waters have been 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 he should say: the waters, that is, the prophecies of the Gentiles, have been troubled. 1 Corinthians 1: "I will destroy the wisdom of the wise," and so on. Or, "the mountains," that is, the apostles, "have been troubled," namely outwardly through tribulations, "in the strength of the sea." But he seems to say the contrary elsewhere: "the just man shall not be troubled," Psalm 36. But it must be said that this is true inwardly, because whatever befalls him will not sadden the just man. "Of the river." Under a certain likeness he has set forth the tribulations which the saints sustained; here, however, under another likeness he sets forth the divine consolation as regards two things: namely, as regards the abundance of divine grace, and as regards the solace of the divine presence, at the place, "God in the midst of it." And just as the tribulation is expressed under the likeness of waters roaring and troubled, so the 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. Psalm 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 derived from the river, because the spring is in its own principle, and the Holy Spirit is from the Father and the Son. Apocalypse, last chapter: "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. John 7: "rivers shall flow from his belly," and so on. But there are some rivers which have a slow motion: this one is not such, because it is swift: hence he says, "the rush of the river." And this is referred to two things. First, because the Holy Spirit pours grace suddenly into the heart. Acts 2: "suddenly there came a sound from heaven," and so on. In another way, because the Holy Spirit moves the heart with the rush of holy love. Isaiah 56: "when he shall come like a violent river." Romans 8: "those who are led by the Spirit of God, these are the sons of God." Song of Songs 4: "a fountain of gardens," etc., "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 Corinthians 12. The effect is twofold. One is of gladness: and this he designates when he says, "it gladdens the city of God." And this is made manifest from the authority of Sacred Scripture, which says, Romans 14: "the kingdom of God is not food and drink, but justice and peace and joy in the Holy Spirit." Galatians 5: "the fruit of the Spirit is peace, joy," and so on. And because it makes one love God. And in this love there is always gladness, because everyone delights in the presence of the beloved: and he who loves God has God present. 1 John 4: "he who abides in charity," and so on. This city is the Church. Psalm 86: "glorious things are said of you, city of God," and so on. There are three things in this city which belong to its nature. The first is that there be in it a multitude of free persons: because if there is one or a few there, it is not a city: and likewise if they are slaves. And this is found most of all in the Church. Galatians 4: "we are not the children of the slave woman, but of the free." The second is that it have sufficiency in itself. For in a village not all the necessities of human life are found for the healthy and the sick; but in a city one must find all things necessary for life. And this sufficiency is in the Church: because whatever is necessary for the spiritual life is found in it. Psalm 64: "we shall be filled with the good things of your house." The third is the unity of citizens: because from this, namely from the unity of the citizens, a city is named; because a city is, as it were, the unity of citizens. And this is in the Church. John 17: "that they may be one in us, as we also are one." This city, therefore, is gladdened by the grace of the Holy Spirit descending into it. The second effect is of holiness: hence he says, "the Most High has sanctified his tabernacle." This tabernacle in one way is the city itself. In the city dwell those at rest; in the tabernacle, the Church militant, which here has peace, namely from God: and yet suffers unrest from the world. John 16: "in the world you shall have distress; 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 has sanctified through his own blood. Hebrews, last chapter: "Jesus, that he might sanctify through his own blood," and so on. Likewise through the sacraments, in which the power of the blood of Christ operates. 1 Corinthians 6: "but you have been washed, but you have been sanctified, but you have been justified." Or otherwise. In a city and in an army there is a principal tabernacle of the king or the leader: so in this city, that is, the Church, the principal tabernacle is the body of Christ. And the body is called a tabernacle. 2 Peter 1: "knowing that the putting off of my tabernacle is swift." And thus the body of Christ is a tabernacle, because in it dwells the whole fullness of the Godhead. This tabernacle the Most High has sanctified: not that it was ever without holiness, but because in the very conception he formed it holy: which was singular in Christ. "God in the midst of it." Here is set down the consolation from his presence. And first he sets down the benefit of this presence; second the effect, at the place, "it shall not be moved." He says, therefore, "God in the midst," namely of the Church. 1 Corinthians 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 Ephesians 6. Now that is called the middle which is equally distant from the extremes. And God, as far as he is in himself, is equally disposed toward all: Luke 24: "Jesus stood in the midst of the disciples"; Genesis 2: "the tree of life was in the middle of Paradise." Or he says "in the midst" for this reason, because the heart is said to be in the middle of a man. Because, therefore, he dwells in our hearts, he is therefore said to be in the midst. The effect is twofold: stability against evils, and firmness for good. 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 rendered firm and stable: Psalm 124: "those who trust," and so on. Matthew 16: "the gates of hell shall not prevail against it." As to the second he says, "God will help it": for it is not only necessary that stability against evils be given, but also help for the accomplishing of goods. He says, therefore, "God will help it," that is, the Church, "in the morning early." By "morning" is understood the beginning of a good work. Some say that the beginning of good is from a natural principle, but the end and completion is from God. But against this is what is said here, that "morning," that is, from the outset of the good work. One beginning of a good work, on the part of the intellect, is thought; another, on the part of the will: and both of these are from God, because, "we are not sufficient to think anything of ourselves" (as the Apostle says, 2 Corinthians 3), "but our sufficiency is from God." Likewise, "it is in him to will and to accomplish," as the same Apostle says, Philippians 2. And by that which is added, "early," he designates that the Church is aided by the spiritual illumination of the Holy Spirit: Isaiah 60: "arise, be enlightened," and so on. Another reading has, "with his face": and this is referred either to the present state; and thus it signifies the presence of his help, as it were principally coming to its aid, according to that of Psalm 39: "show us, Lord, your face, and we shall be saved." Or to the future state; as if he should say: now he is in the midst of it, and permits it to be shaken, but in the future he will provide it help by the sight of his face: Psalm 20: "you will make him glad with joy with your countenance." In the Hebrew there is such a reading. And if "morning" and "early" be taken for the same thing, namely of the consideration of the dawn, because the morning hour is best and for contemplating; Psalm 5: "in the morning I will stand before you." Likewise Psalm 62: "in the mornings I will meditate on you"; as if he should say, "God will help it with his countenance," that is, in the contemplation of his loftiness. And these things can be referred to the Blessed Virgin, because she herself is the city, in her he dwelt, her the rush of the river, namely the Holy Spirit, gladdened, her he sanctified 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 Exodus 40. And there is another sanctification of the Blessed Virgin than of the other saints: because the others were so sanctified that they never sinned mortally, yet venially they did: 1 John 1: "if we shall say that we have no sin," and so on. But the Blessed Virgin never sinned either mortally or venially: Song of Songs 4: "you are all fair, my love," and so on. 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 early," that is, while she was still existing in the womb. And this is what he says, that "the Lord helped her in her very morning rising." "The nations have been troubled." Above the Psalmist set down the affliction of others and his own consolation under a likeness; here, however, he first expounds what was said concerning the affliction; second concerning the consolation, at the place, "the Lord of hosts"; and he expounds all things in order. Above, speaking of tribulation, he said, "they have roared and been troubled": where he touched the trouble and its cause, "in strength." Likewise the trouble of the water: and he expounds this when he says, "the nations have been troubled": Apocalypse 17: "many waters, many peoples." "They have been troubled," in evil, because they have raged madly against Christ. Or in good: because he who is converted to good feels affliction on account of his past habit. Likewise, "the mountains have been troubled." And he says, "the kingdoms have been bowed down," that is, the kings of the earth have been humbled unto the faith of Christ: Isaiah 49: "with face bowed to the earth they shall adore you." And he expounds the cause when he says, "he gave his voice." Above he said, "in strength": but in the Old Testament he says, "he gave his voice," but through the prophets; afterward through himself. Psalm 17: "he thundered from heaven," and so on. Song of Songs 2: "let your voice sound in my ears." At this voice, "the earth was moved," first of Judea, afterward the whole earth universally: Isaiah 24, "the earth shall be moved with a great commotion." Some, however, were moved to evil by the voice of Christ: as the Pharisees and many others. Some to good, as the apostles, and those who were converted to the faith. "The Lord of hosts." Here he expounds what he said concerning the consolation, namely what he said, "God in the midst of it." And he describes God as helper, both his presence and his help. He describes God in two ways: because he is the Lord of hosts, because he rules not only over the lower creatures, but also over the heavenly powers. It was not sufficient for man that angels should be sent, whom he sent for the giving of the Old Testament; but it was necessary that he himself should come, that it might become known that the soul of man is of such excellence that it can be made blessed only in the God of hosts: Psalm 79: "O Lord of hosts, look down and see," and so on. And he is with us, first, through the likeness of flesh: Philippians 2: "made in the likeness of men." Likewise through familiar converse: Baruch 3: "afterward he was seen upon the earth," and so on. Likewise through grace, dwelling in us: Ephesians 3: "that Christ may dwell through faith," and so on. And therefore he is called Emmanuel, that is, God with us. "The God of Jacob is our protector." Here he shows the help which he has from God, because he himself is our protector, who has taken us up into his care: Psalm 3: "but you, O Lord, are my protector." Or he shows how he is with us, namely because he took up our nature: Hebrews 2: "nowhere did he take hold of the angels, but of the seed of Abraham." Therefore he is called "the God of Jacob." He is called "the God of hosts" on account of the Gentiles, lest they believe that we have no other God than they have: Hebrews 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" (Psalm 21). "Come and see the works." Here he expresses the tranquility that follows: and he does three things. First he arouses attention. Second he sets forth the tranquility. And third he draws the conclusion. First, therefore, he leads into the consideration of the divine works; and therefore he says, "come" through faith: 2 Corinthians 5: "we walk by faith." "And see," through study and diligence: Matthew 11: "come to me, all," and so on. "And see," that is, consider, "the works of the Lord": Isaiah 3: "you have not regarded the work of the Lord." It is said to sinners, Psalm 138: "your wonderful works," and so on. "Which he has set as wonders upon the earth." These works are wonders, which portend something for the future. And they are marvels which occurred in the time of Christ, whether concerning the death of Christ, or in the life which he lived: all of which were signs of some future thing. And they are "upon the earth," that is, above every natural power. And what these are he shows, "taking away wars." First there was the work of peace. Second he shows the greatness of this work. Third, its usefulness: "he has taken away wars," because at the time of the birth of Christ peace was made in the whole world: Psalm 71: "in his days shall justice arise, and abundance of peace"; Psalm 75: "there he broke the powers." And these things signified the peace which Christ came to make between God and human nature. The greatness of the peace is shown as to place, because, "unto the end of the earth," because it was, as it were, a universal peace. Literally, at the time of the birth of Christ: because civil wars were now at rest, Octavian ruled over the whole world. And this peace foreshadowed that the peace of Christ was to be derived among all men. Luke 2: "glory to God in the highest, and on earth peace to men." Second, as to time, because it was long-lasting. And he describes this duration, because if a man fears war, he keeps his weapons ready. And therefore he says, "he will break the bow, and shatter the weapons"; as if he should say, peace will last so long that all will consign their weapons to oblivion: because that peace will last long: Isaiah 2: "they shall beat their swords into ploughshares, and their spears into sickles." And he describes the weapons of attack which strike from a distance: hence he says, "he will break the bow": Hosea 1: "I will break the bow of Israel in the valley of Jezreel." And sometimes weapons used from close by: and this is the sword and the spear. Likewise he describes the weapons of defense, because "he will burn the shields with fire." And these signified the perpetuity of the peace to be brought about through Christ: Isaiah 9: "his empire shall be multiplied, and of peace there shall be no end." "He will break the bow," that is, deceitful machinations: Psalm 36: "let their bow be broken." "And he will shatter the weapons," that is, manifest snares: Luke 11, "when a strong man armed," and so on. "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, compacted with scales pressing upon one another." These he will burn with the fire of the Holy Spirit, who dissolves the hardness of hearts: Luke 12: "I came to cast fire upon the earth." "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, that the apostles might run through the whole world. And therefore he says, since there is so great a peace, "be still, and see." Hence it is clear that God gives peace so that men may not be occupied with evil works, but with the contemplation of truth: 1 Corinthians 7: "that you may attend to prayer"; Ecclesiasticus 39: "and he will be occupied in the prophets." "See," he says two things: first, that Christ is true God: second, that his faith ought to be spread through the whole world. As to the first he says that he is God: Deuteronomy 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 lofty in the faith of the nations: Malachi 1: "from the rising of the sun," and so on. And he sets this down again, "I will be exalted in the earth," namely of the Jews, which is called "earth" on account of its stability: Romans 11: "until the fullness of the Gentiles shall have come in, and so all Israel shall be saved." He shows from these things the greatness of God; when he says, "the God of hosts is with us"; as if he should say: and by these great works of God then shown, we can say that the Lord of hosts is with us. And this has been expounded above.”

“The Lord of hosts is with us,.... The Targum is, "the Word of the Lord of hosts". He whose name is Immanuel, which is, by interpretation, "God with us", Mat 1:23; who is King of kings, and Lord of lords; who has all creatures in heaven and earth at his command, whom all the hosts of angels obey; he is on the side of his people, and therefore they have nothing to fear from all the hosts and armies of men; seeing more are they that are for them than they that are against them; the God of Jacob is our refuge. As, in the former clause, the argument against fear of men is taken from the power of God, and the extent of his dominion, here it is taken from the grace of God, and his people's covenant interest in him: for by Jacob is meant the church of God, and all true believers, who are Israelites indeed; the Lord is the refuge and shelter of such in all times of distress and trouble, and therefore they need not fear; See Gill on Psa 46:1. Selah; on this word; see Gill on Psa 3:2.”