Psalms · Chapter 125

Verse 1. They that trust in the Lord] Every faithful Jew who confides in Jehovah shall stand, in those open and secret attacks of the enemies of God and truth, as unshaken as Mount Zion; and shall not be moved by the power of any adversary.

Verse 1. They that trust in the Lord — Who depend upon his care, and devote themselves to his honour; shall be as mount Zion — Which is firm, as a mountain supported by providence, and much more so as a holy mountain, supported by promise; which cannot be removed — Or, overthrown, by any winds or storms, both because of its own greatness and strength, and because of the divine protection afforded to it.

1. They that trust in the Lord—Trust in Jehovah, and not in circumstances, is the theme. Outwardly, it went ill with them; but to those who firmly trusted in the Lord, and remained true to his commands, the happy result was sure. Mount Zion—Mentioned here in contradistinction from other mountains, because it was the place of Jehovah’s visible abode—the visible stronghold and defense of the Church. “He compares the firmness of the Church itself to that of her external seat, the immovableness of the spiritual to that of the material Zion.”— Hengstenberg. Cannot be removed—The word “removed,” signifies passively to be wavered, shaken, or caused to totter. His eye is on those described, (verse 5,) who turn aside, perverts—men who swerve or incline to evil, not trusting God. Opposed to these are men of true faith, who, like “Mount Zion,” are fixed.

Verse 2. As the mountains are round about Jerusalem] Jerusalem, according to Sandys, was situated on a rocky mountain every way to be ascended, except a little on the north, with steep ascents and deep valleys, naturally fortified. It is surrounded with other mountains, at no great distance, as if placed in the midst of an amphitheatre; for on the east is Mount Olivet, separated from the city by the valley of Jehoshaphat, which also encompasses a part of the north; on the south, the mountain of Offiner interposed with the valley of Gehinnom; and on the west it was formerly fenced with the valley of Gihon, and the mountains adjoining. The situation was such as to be easily rendered impregnable. The Lord is round about his people] He is above, beneath, around them; and while they keep within it, their fortress is impregnable, and they can suffer no evil.

Verse 2. As the mountains are round about Jerusalem — Defending it, not only from stormy winds and tempests, the force of which these mountains broke, but from the assaults of its enemies. And such a defence is God’s providence to his people. His protection is round about them on every side, and is constant and persevering, from henceforth, says the psalmist, even for ever. Mountains may moulder and come to naught, and the rocks be removed out of their place, (Job 14:18,) but God’s covenant with his people, with those who persevere in faith, love, and obedience, cannot be broken, nor his care of them cease, Isaiah 54:10.

Verse 2. As the mountains are round about Jerusalem. See the map, where seven hills are laid down, and others rise at a distance. These hills suggested the idea of divine protection.

2. Mountains… round about Jerusalem—Jerusalem lies close upon the watershed of the great range of mountains running from the plain of Esdraelon to the latitude of the southern limit of the Dead Sea, 2,500 feet above the sea level. Viewed from its immediate vicinity, it appears to stand on a ridge of land, the backbone of the mountain, guarded on the east, southeast, and northeast by Olivet, but apparently open on the west and north. On the west and northwest, however, at the distance of about six miles, rise the hills of Mizpeh, Ramah, and Gibeah; on the north, the bend of the ridge which connects with the Mount of Olives, (Robinson,) and on the immediate south, the hill of Evil Counsel, and farther on, the ridge which divides it from Bethlehem. Back of Olivet, in the remoter east, rise the mountains of Moab, as a guard against an eastern invasion. Thus the plain on the west and north of the city “is encompassed with a barrier of heights, which shut out the view of Jerusalem till within a very short distance of the city, and must always have acted as a defence to it,” (Stanley,) while the background of eastern mountains wholly obstruct all approach of a hostile army. These were the emblems and pledges of God’s care and defence of the homes of his ancient people—the Jewish Church.

V. 3. The rod-Their power and authority. Not rest-Not continue long. The lot-Upon the habitations and persons of good men. Lest-Lest they should be driven to indirect courses to relieve themselves.

Verse 3. For the rod of the wicked shall not rest upon the lot of the righteous] Rod, here. may be taken for persecution, or for rule; and then it may be thus interpreted: “The wicked shall not be permitted to persecute always, nor to have a permanent rule.” In our liturgic version this clause is thus rendered: “The rod of the ungodly cometh not into the lot of the righteous.” “This,” said one of our forefathers, “is neither truth nor scripture. First, it is not truth; for the rod of the wicked doth come into the inheritance of the righteous, and that often. Secondly, it is not scripture, for the text saith, ‘The rod of the wicked shall not rest there.’ It may come, and stay for a time; but it shall not be permitted to abide.” This is only one, and not the worst, of the many sad blemishes which deform the Version in our national Prayer-book. In short, the Version of the Psalms in that book is wholly unworthy of regard; and should be thrown aside, and that in the authorized Version in the Bible substituted for it. The people of God are misled by it; and they are confounded with the great and glaring differences they find between it and what they find in their Bibles, where they have a version of a much better character, delivered to them by the authority of Church and state. Why do not our present excellent and learned prelates lay this to heart, and take away this sore stumbling-block out of the way of the people? I have referred to this subject in the introduction to the Book of Psalms. See Clarke “Psalm 1:1”.

Lest the righteous put forth] Were the wicked to bear rule in the Lord’s vineyard, religion would soon become extinct; for the great mass of the people would conform to their rulers. Fear not your enemies, while ye fear God. Neither Sanballat, nor Tobiah, nor Geshem, nor any of God’s foes, shall be able to set up their rod, their power and authority, here. While you are faithful, the Lord will laugh them to scorn.

Verse 3. For the rod of the wicked — Their power and authority; shall not rest — Not continue long; upon the lot of the righteous — Upon the habitation and persons of good men. Lest the righteous put forth their hands, &c. — Lest, through human infirmity, and the great weight or long continuance of their troubles, they should be driven to impatience, or to despair, or to use indirect and sinful courses to relieve themselves. We learn from this that God considers the frail frame of his people, and proportions their trials to their strength, by the care of his providence, as well as their strength to their trials, by the power of his grace. Oppression may make a wise man mad, especially if it continue long, therefore, for the elect’s sake the days shall be shortened, that, whatever becomes of their lot in this world, they may not fall short of their inheritance in the next.

3. The rod of the wicked—Their scepter, the emblem of their oppressive power; or, perhaps, the measuring “rod,” as a sign of possession. Shall not rest— “Shall not” settle down, abide. Israel was feeling the pressure of the “rod” of Persian rule under Cambyses and succeeding reigns, through the intrigues and false representations of the Samaritans, (Ezra 4,) but faith saw it was transient. Lot of the righteous—This is an abstract and universal statement, applying to the righteous as such in all ages, but specially to the righteous nation—God’s covenant people—whose “lot,” or portion, fallen to them, was the land of Palestine, with the rights, civil and religious, of an independent people. Lest the righteous—This is the reason for the foregoing statement, namely, that the righteous may not be driven or seduced to take sides with unrighteousness in order to their protection and welfare.

Verse 4. Do good, O Lord, unto those that be good] Let the upright ever find thee his sure defence! Increase the goodness which thou hast already bestowed upon them; and let all who are upright in heart find thee to be their stay and their support!

Verses 4, 5. Do good unto those that be good — As thou hast promised to keep thy people from evil, (verse 3,) be pleased, also, to vouchsafe unto them those blessings which will be good for them. Deal well with those that are truly good, and reward the fidelity of them that are upright in their hearts — Who, notwithstanding the calamities with which they are chastised and tried, still persist in thy ways and preserve their integrity. As for such as turn aside unto their crooked ways — But, as for those unstable persons who, either through fear of the rod, mentioned verse 3, or for other considerations, shall turn aside from those good ways, which, for a time, they professed to walk in, unto sinful courses, and who, instead of growing better by the Lord’s chastisements, decline more and more from the paths of righteousness; the Lord shall lead them forth — Namely, unto punishment, as malefactors are led to the place of execution; with the workers of iniquity — With the most obstinate and profligate sinners, with whom he will appoint them their portion; for, as they partook of their sins, they shall also partake of their plagues. But peace shall be upon Israel — Upon the true Israel of God. When those that have treacherously deserted the ways of God meet with their own destruction, they that faithfully adhere to them, though they may have trouble in their way, they shall have peace in their end.

4. Do good… unto those… good—The true Israel. An evident distinction between true and false Israelites. Though the whole nation, by profession and covenant, were holy, yet it was well understood that “they were not all Israel that were of Israel,” (Romans 9:6,) and the Old Testament everywhere draws this line of distinction. See notes on Psalm 115:9, 11.

V. 5. Lead them-Unto sinful courses. Israel-Upon the true Israel of God.

Verse 5. As for such as turn aside] Who are not faithful; who give way to sin; who backslide, and walk in a crooked way, widely different from the straight way of the upright, ישרים yesharim, the straight in heart; they shall be led forth to punishment with the common workers of iniquity. Thus thy Church will be purified, and thy peace rest upon thy true Israel. Let him that readeth understand.

Verses 4, 5. Do good unto those that be good — As thou hast promised to keep thy people from evil, (verse 3,) be pleased, also, to vouchsafe unto them those blessings which will be good for them. Deal well with those that are truly good, and reward the fidelity of them that are upright in their hearts — Who, notwithstanding the calamities with which they are chastised and tried, still persist in thy ways and preserve their integrity. As for such as turn aside unto their crooked ways — But, as for those unstable persons who, either through fear of the rod, mentioned verse 3, or for other considerations, shall turn aside from those good ways, which, for a time, they professed to walk in, unto sinful courses, and who, instead of growing better by the Lord’s chastisements, decline more and more from the paths of righteousness; the Lord shall lead them forth — Namely, unto punishment, as malefactors are led to the place of execution; with the workers of iniquity — With the most obstinate and profligate sinners, with whom he will appoint them their portion; for, as they partook of their sins, they shall also partake of their plagues. But peace shall be upon Israel — Upon the true Israel of God. When those that have treacherously deserted the ways of God meet with their own destruction, they that faithfully adhere to them, though they may have trouble in their way, they shall have peace in their end.

5. Such as turn aside—Incline to crooked ways. See introduction to the psalm, Haggai 1, and Zechariah 1:1-6. In all ages there have been superficial and unstable professors of the true religion, ready to give up their faith at sight of persecution. See Matthew 13:20, 21; Malachi 3:8-15. Crooked ways—The paths of an apostate, ever devious through a worldly policy, and opposed to integrity, uprightness, fidelity. See Matthew 7:14; Jeremiah 6:16; 18:15. The Lord shall lead them forth with the workers of iniquity—God shall classify these false professors with the openly wicked and abandoned, and treat them as such in the judgment. The leading forth is judicial—the bringing them to trial and execution. But peace shall be upon Israel—Can language make it more plain, that false profession is irreligion, and that the outcome of the lives of the true and false Israelites shall be finally and totally different?