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Psalms 125

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The LORD Surrounds His People

A song of ascents.

¹Those who trust in the LORD are like Mount Zion.

It cannot be moved; it abides forever.

²As the mountains surround Jerusalem,

so the LORD surrounds His people,

both now and forevermore.

³For the scepter of the wicked will not rest

upon the land allotted to the righteous,

so that the righteous will not put forth

their hands to injustice.

⁴Do good, O LORD, to those who are good,

and to the upright in heart.

⁵But those who turn to crooked ways

the LORD will banish with the evildoers.

Peace be upon Israel.

Jamieson-Fausset-Brown
John Gill
Keil-Delitzsch
Matthew Henry
Tyndale

Introduction

The theme of this Psalm, that human enterprises only succeed by the divine blessing, was probably associated with the building of the temple by Solomon, its author. It may have been adopted in this view, as suited to this series especially, as appropriately expressing the sentiments of God's worshippers in relation to the erection of the second temple. (Psa 127:1-5) suggest the view of the theme given.

Introduction

INTRODUCTION TO PSALM 125 A Song of degrees. Who was the penman of this psalm, and on what occasion written, is not certain. It describes the safety and security of the church and people of God; foretells the deliverance of them from the oppressions of their enemies; the blessings of goodness that should be bestowed upon them, and the vengeance that will be taken on the wicked. According to Aben Ezra, it belongs to the times of the Messiah, whom the Jews yet expect; when Israel, as they suppose, will be in safe and prosperous circumstances, and the wicked will be consumed; as Kimchi on it also observes: and, indeed, it may be very well thought to belong to the latter days of the kingdom of our Messiah; when the church will be in great safety and prosperity, and freed from the persecution and afflictions of wicked men.

Verse 1

They that trust in the Lord shall be as Mount Zion,.... Who trust not in themselves, and in their own hearts; nor in anything of theirs, their strength or wisdom, riches or righteousness; nor in any creature whatever, in the mightiest or best of men; but in the Lord; in God, as the God of nature and providence, for all temporal mercies; and in him, as the God of grace, for all spiritual and eternal ones; who should be trusted in at all times, whether of affliction, temptation, or darkness; for which there is abundant reason. The Targum is, "the righteous that trust in the Word of the Lord;'' in Christ the essential Word, who is trusted in by all that know him, and that know there is salvation in him, and in no other: these trust in him for acceptance with God, for a justifying righteousness, for remission of sin, for all supplies of grace, and for eternal life; and such are like Mount Zion for many things, being beloved and chosen of God, enjoying his presence, and the blessings of his grace; and being the joy of the whole earth, and a perfection of beauty; but here for their firmness and stability, as follows. Arama observes, that Mount Zion is made mention of, because here the prophecy was given; to which may be added, the psalmist was upon it, and had it in view, when he compared those that trust in the Lord unto it; which cannot be removed, but abideth for ever: either, which Mount Zion is immovable, and continually abides, for which reason the church and people of God are compared unto it; or everyone of those that trust in the Lord, like that, can never be removed, but always abide: they can never be removed from the Lord, though they may be removed from his house and ordinances, as sometimes David was; and from his gracious presence, and sensible communion with him, and out of the world by death; yet never from his heart's love, nor out of the covenant of his grace, which is sure and everlasting; nor out of his family, into which they are taken; nor from the Lord Jesus Christ, nor out of his hands and arms, nor from off his heart; nor from off him, the foundation on which they are laid; nor out of a state of grace, either regeneration or justification; but such abide in the love of God, in the covenant of his grace, in the hands of his Son, in the grace wherein they stand, and in the house of God for evermore.

Verse 2

As the mountains are round about Jerusalem,.... There was Mount Zion on the side of the north, and the mount of Olives on the east, and other mountains on the other sides of it; so that it was encompassed with them, and was naturally as well as artificially fortified. Tacitus (k) describes Jerusalem as inaccessible, walls and mountains, rocks and towers, surrounding it: and the poet Coerilus (l) makes mention of a people that spoke the Phoenician language, by whom he plainly means the Jews, ' , "that inhabited the mountains of Solyma"; which are spoken of by Homer (m), from whence, according to Tacitus (n), Jerusalem had its name: yet, as Kimchi observes, this did not hinder the enemy from taking it; wherefore the Lord is a greater security to his people; so the Lord is round about his people, from henceforth even for ever; he encompasses them with his favour and lovingkindness as a shield; he encircles them in the arms of everlasting love; he guards them by his providence all around, and keeps a wakeful and watchful eye over them, that nothing hurts them: he keeps them, as in a garrison, by his almighty power: these are the walls that are around them, yea, he himself is a wall of fire about them, and the glory in the midst of them, Zac 2:5; and so he continues; he never leaves his people, nor forsakes them, but is their God and guide even unto death. The Targum is, "the Word of the Lord is round about his people;'' Christ, the essential Word of God. (k) Hist. l. 5. c. 11. (l) Apud Euseb. Praerar. Evangel. l. 9. c. 9. (m) Odyss. 5. v. 283. (n) Ut supra. (Hist. l. 5. c. 11.)

Verse 3

For the rod of the wicked shall not rest upon the lot of the righteous,.... Which, according to Kimchi, is Jerusalem; but Aben Ezra interprets it of the Israelites that inherit the land. And, the people of God are no doubt designed; the Lord's justified and chosen ones, his portion, and the lot of his inheritance; and all that belong unto them, their persons, families, estates, and good name: in all which they are sometimes oppressed and afflicted by wicked men; who are a rod of correction in the hand of the Lord, the rod of men with which he chastises them; but this shall not always continue: so the word is used for a rod of correction, Pro 22:15. It sometimes signifies a sceptre; an ensign of power and government, Gen 49:10; and here may intend the nations of the world, as Aben Ezra interprets it; or the antichristian states, prevailing and ruling over the people of God in a tyrannical manner, which shall not always last; the reign of antichrist will come to an end, and the Lord will destroy him with the rod of his mouth. It sometimes signifies a tribe; and the Syriac version seems so to take it here, "the tribe of the wicked shall not rest in the part of the righteous;'' they shall no more dwell among them, lest, being led by their example, they should learn their works, and do as they do; so Aben Ezra and Kimchi. But rather, with Gussetius (o), this is to be understood of a measuring rod; laid not on persons, but on lands and estates; and best agrees with the lot, inheritance, and estate of the righteous; and may signify, that though wicked men unjustly seize upon and retain the farms, possessions, and estates of good men, as if they were assigned to them by the measuring line; yet should not hold them long, or always; lest the righteous put forth their hands unto iniquity; for the righteous are not perfect in this life: they are not without sin, nor do they live without the commission of it; and may be under temptation, by long afflictions and oppressions, and seeing the wicked prosper, to desert their profession of religion, and forsake the ways of God, and join with the wicked, and commit iniquity as they do; and therefore, to prevent this, the Lord will not suffer them always to be under affliction and oppression; see Psa 37:8, or them and theirs to be always in the hand of the enemy. (o) Ebr. Comment. p. 818.

Verse 4

Do good, O Lord, unto those that be good,.... That are made so by the Spirit and grace of God; for none are naturally good, but evil; only such who are regenerated and made new creatures, who have a good work of grace begun in them; who have the good Spirit of God, and his good graces, and the good word of God in them, and are filled with all goodness; and which is known by the good fruits which they bear, or the good works done by them. For these the psalmist prays the Lord would do good to them, not only in a providential way, as he does to all; but in a way of special grace, bestowing the blessings of his goodness on them, and causing all things to work for their good: and as saints should pray for one another, or supplication should be made for all saints, such a prayer as this may be the prayer of faith; for it is not to be doubted but God will do good to those he makes good. Aben Ezra says this may be considered either as a prayer or a prophecy; it may have respect unto the church in the latter day, and to the good things spoken of concerning it; which God will accomplish in due time, and should be prayed for; see Psa 51:18; and to them that are upright in their hearts; which is a further description of good men, from the integrity and sincerity of their hearts; who do all they do before God and men, in the uprightness of their souls, cordially and sincerely, from right principles, and with right views.

Verse 5

As for such as turn aside unto their crooked ways,.... The ways of sin, immorality, or error; which are crooked ways, not agreeing with the word of God, the rule of faith and practice. This seems to design not openly profane sinners, who have always lived in a course of sin and wickedness; but carnal professors, who, through affliction and persecution because of the word, are offended, and desert the good ways of God; and turn from the holy commandment, word, and ordinances, they have professionally embraced; the Lord shall lead them forth with the workers of iniquity; the Targum adds, "to hell.'' These hypocrites shall be led forth by the Lord with abandoned sinners, like malefactors to the place of execution; when he shall bid them depart from him, and they shall go into everlasting fire; and if there is any place in hell hotter than another, those shall have it; see Mat 7:23; but peace shall be upon Israel; upon every true Israelite, upon the whole Israel of God; the apostle seems to have respect to this passage in Gal 6:16; such shall have spiritual peace in their hearts now, and eternal peace hereafter. The words may be read either as a prayer that it might be, or as a prophecy that it should be; and may have regard unto the latter day, when all the enemies of Christ and his church shall be destroyed, and there shall be abundance of peace, so long as the moon endures, Psa 72:7. Aben Ezra observes, that the psalmist prays that God would remove the wicked far off, and then there would be peace in Israel; and to the same purpose Arama and Kimchi interpret it. Next: Psalms Chapter 126

Verse 1

The stedfastness which those who trust in Jahve prove in the midst of every kind of temptation and assault is likened to Mount Zion, because the God to whom they believingly cling is He who sits enthroned on Zion. The future ישׁב signifies: He sits and will sit, that is to say, He continues to sit, cf. Psa 9:8; Psa 122:5. Older expositors are of opinion that the heavenly Zion must be understood on account of the Chaldaean and the Roman catastrophes; but these, in fact, only came upon the buildings on the mountain, not upon the mountain itself, which in itself and according to its appointed destiny (vid., Mic 3:12; Mic 4:1) remained unshaken. in Psa 125:2 also it is none other than the earthly Jerusalem that is meant. The holy city has a natural circumvallation of mountains, and the holy nation that dwells and worships therein has a still infinitely higher defence in Jahve, who encompasses it round (vid., on Psa 34:8), as perhaps a wall of fire (Zac 2:5), or an impassably broad and mighty river (Isa 33:21); a statement which is also now confirmed, for, etc. Instead of inferring from the clause Psa 125:2 that which is to be expected with לכן, the poet confirms it with כי by that which is surely to be expected.

Verse 3

The pressure of the worldly power, which now lies heavily upon the holy land, will not last for ever; the duration of the calamity is exactly proportioned to the power of resistance of the righteous, whom God proves and purifies by calamity, but not without at the same time graciously preserving them. "The rod of wickedness" is the heathen sceptre, and "the righteous" are the Israelites who hold fast to the religion of their fathers. The holy land, whose sole entitled inheritors are these righteous, is called their "lot" (גורל, κλῆρος = κληρονομία). נוּח signifies to alight or settle down anywhere, and having alighted, to lean upon or rest (cf. Isa 11:2 with Joh 1:32, ἔμεινεν). The lxx renders οὐκ ἀφφήσει, i.e., לא ינּיח (cf. on the other hand יניח, He shall let down, cause to come down, in Isa 30:32). Not for a continuance shall the sceptre of heathen tyranny rest upon the holy land, God will not suffer that: in order that the righteous may not at length, by virtue of the power which pressure and use exercises over men, also participate in the prevailing ungodly doings. שׁלח with Beth: to seize upon anything wrongfully, or even only (as in Job 28:9) to lay one's hand upon anything (frequently with על). As here in the case of עולתה, in Psa 80:3 too the form that is the same as the locative is combined with a preposition.

Verse 4

On the ground of the strong faith in Psa 125:1. and of the confident hope in Psa 125:3, the petition now arises that Jahve would speedily bestow the earnestly desired blessing of freedom upon the faithful ones, and on the other hand remove the cowardly lit. those afraid to confess God and those who have fellowship with apostasy, together with the declared wicked ones, out of the way. For such is the meaning of Psa 125:4. טובים (in Proverbs alternating with the "righteous," Pro 2:20, the opposite being the "wicked," רשׁעים, Pro 14:19) are here those who truly believe and rightly act in accordance with the good will of God, (Note: The Midrash here calls to mind a Talmudic riddle: There came a good one (Moses, Exo 2:2) and received a good thing (the Tra, Pro 4:2) from the good One (God, Psa 145:9) for the good ones (Israel, Psa 125:4).) or, as the parallel member of the verse explains (where לישׁרים did not require the article on account of the addition), those who in the bottom of their heart are uprightly disposed, as God desires to have it. The poet supplicates good for them, viz., preservation against denying God and deliverance out of slavery; for those, on the contrary, who bend (הטּה) their crooked paths, i.e., turn aside their paths in a crooked direction from the right way (עקלקלּותם, cf. Jdg 5:6, no less than in Amo 2:7; Pro 17:23, an accusative of the object, which is more natural than that it is the accusative of the direction, after Num 22:23 extrem., cf. Job 23:11; Isa 30:11) - for these he wishes that Jahve would clear them away (הוליך like Arab. ahlk, perire facere = perdere) together with the workers of evil, i.e., the open, manifest sinners, to whom these lukewarm and sly, false and equivocal ones are in no way inferior as a source of danger to the church. lxx correctly: τοὺς δὲ ἐκκλίνοντας εἰς τάς στραγγαλιὰς (Aquila διαπλοκάς, Symmachus σκολιότητας, Theodotion διεστραμμένα) ἀπάξει κύριος μετὰ κ. τ. λ.. Finally, the poet, stretching out his hand over Israel as if pronouncing the benediction of the priest, gathers up all his hopes, prayers, and wishes into the one prayer: "Peace be upon Israel." He means "the Israel of God," Gal 6:16. Upon this Israel he calls down peace from above. Peace is the end of tyranny, hostility, dismemberment, unrest, and terror; peace is freedom and harmony and unity and security and blessedness.

Introduction

This short psalm may be summed up in those words of the prophet (Isa 3:10, Isa 3:11), "Say you to the righteous, It shall be well with him. Woe to the wicked, it shall be will with him." Thus are life and death, the blessing and the curse, set before us often in the psalms, as well as in the law and the prophets. I. It is certainly well with the people of God; for, 1. They have the promises of a good God that they shall be fixed (Psa 125:1), and safe (Psa 125:2), and not always under the hatches (Psa 125:3). 2. They have the prayers of a good man, which shall be heard for them (Psa 125:4). II. It is certainly ill with the wicked, and particularly with the apostates (Psa 125:5). Some of the Jewish rabbies are of opinion that it has reference to the days of the Messiah; however, we that are members of the gospel-church may certainly, in singing this psalm, take comfort of these promises, and the more so if we stand in awe of the threatening. A song of degrees.

Verse 1

Here are three very precious promises made to the people of God, which, though they are designed to secure the welfare of the church in general, may be applied by particular believers to themselves, as other promises of this nature may. Here is, I. The character of God's people, to whom these promises belong. Many call themselves God's people who have no part nor lot in this matter. But those shall have the benefit of them and may take the comfort of them, (1.) Who are righteous (Psa 125:3), righteous before God, righteous to God, and righteous to all men, for his sake justified and sanctified. (2.) Who trust in the Lord, who depend upon his care and devote themselves to his honour. All that deal with God must deal upon trust, and he will give comfort to those only that give credit to him, and make it to appear they do so by quitting other confidences, and venturing to the utmost for God. The closer our expectations are confined to God the higher our expectations may be raised from him. II. The promises themselves. 1. That their hearts shall be established by faith: those minds shall be truly stayed that are stayed on God: They shall be as Mount Zion. The church in general is called Mount Zion (Heb 12:22), and it shall in this respect be like Mount Zion, it shall be built upon a rock, and its interests shall be so well secured that the gates of hell shall not prevail against it. The stability of the church is the satisfaction of all its well-wishers. Particular persons, who trust in God, shall be established (Psa 112:7); their faith shall be their fixation, Isa 7:9. They shall be as Mount Zion, which is firm as it is a mountain supported by providence, much more as a holy mountain supported by promise. (1.) They cannot be removed by the prince of the power of the air, nor by all his subtlety and strength. They cannot be removed from their integrity nor from their confidence in God. (2.) They abide for ever in that grace which is the earnest of their everlasting continuance in glory. 2. That, committing themselves to God, they shall be safe, under his protection, from all the insults of their enemies, as Jerusalem had a natural fastness and fortification in the mountains that were round about it, Psa 125:2. Those mountains not only sheltered it from winds and tempests, and broke the force of them, but made it also very difficult of access for an enemy; such a defence is God's providence to his people. Observe, (1.) The compass of it: The Lord is round about his people on every side. There is no gap in the hedge of protection which he makes round about his people, at which the enemy, who goes about them, seeking to do them a mischief, can find entrance, Job 1:10. (2.) The continuance of it - henceforth even for ever. Mountains may moulder and come to nought, and rocks be removed out of their place (Job 14:18), but God's covenant with his people cannot be broken (Isa 54:10) nor his care of them cease. Their being said to stand fast for ever (Psa 125:1), and here to have God round about them for ever, intimates that the promises of the stability and security of God's people will have their full accomplishment in their everlasting state. In heaven they shall stand fast for ever, shall be as pillars in the temple of our God and go no more out (Rev 3:12), and there God himself, with his glory and favour, will be round about them for ever. 3. That their troubles shall last no longer than their strength will serve to bear them up under them, Psa 125:3. (1.) It is supposed that the rod of the wicked may come, may fall, upon the lot of the righteous. The rod of their power may oppress them; the rod of their anger may vex and torment them. It may fall upon their persons, their estates, their liberties, their families, their names, any thing that falls to their lot, only it cannot reach their souls. (2.) It is promised that, though it may come upon their lot, it shall not rest there; it shall not continue so long as the enemies design, and as the people of God fear, but God will cut the work short in righteousness, so short that even with the temptation he will make a way for them to escape. (3.) It is considered as a reason of this promise that if the trouble should continue over-long the righteous themselves would be in temptation to put forth their hands to iniquity, to join with wicked people in their wicked practices, to say as they say and do as they do. There is danger lest, being long persecuted for their religion, at length they grow weary of it and willing to give it up, lest, being kept long in expectation of promised mercies, they begin to distrust the promise, and to think of casting God off, upon suspicion of his having cast them off. See Psa 73:13, Psa 73:14. Note, God considers the frame of his people, and will proportion 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 makes 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 lose their lot among the chosen.

Verse 4

Here is, 1. The prayer the psalmist puts up for the happiness of those that are sincere and constant (Psa 125:4): Do good, O Lord! unto those that are good. This teaches us to pray for all good people, to make supplication for all saints; and we may pray in faith for them, being assured that those who do well shall certainly be well dealt with. Those that are as they should be shall be as they would be, provided they be upright in heart, that they be really as good as they seem to be. With the upright God will show himself upright. He does not say, Do good, O Lord! to those that are perfect, that are sinless and spotless, but to those that are sincere and honest. God's promises should quicken our prayers. It is comfortable wishing well to those for whom God has engaged to do well. 2. The prospect he has of the ruin of hypocrites and deserters; he does not pray for it (I have not desired the woeful day, thou knowest), but he predicts it: As for those, who having known the way of righteousness, for fear of the rod of the wicked, basely turn aside out of it to their wicked ways, use indirect ways to prevent trouble or extricate themselves out of it, or those who, instead of reforming, grow worse and worse and are more obstinate and daring in their impieties, God shall send them away, cast them out, and lead them forth with the workers of iniquity, that is, he will appoint them their portion with the worst of sinners. Note, (1.) Sinful ways are crooked ways; sin is the perverting of that which is right. (2.) The doom of those who turn aside to those crooked ways out of the right way will be the same with theirs who have all along walked in them, nay, and more grievous, for if any place in hell be hotter than another that shall be the portion of hypocrites and apostates. God shall lead them forth, as prisoners are led forth to execution. Go, you cursed, into everlasting fire; and these shall go away; all their former righteousness shall not be mentioned unto them. The last words, Place upon Israel, may be taken as a prayer: "God preserve his Israel in peace, when his judgments are abroad reckoning with evil-doers." We read them as a promise: Peace shall be upon Israel; that is, [1.] When those who have treacherously deserted the ways of God meet with their own destruction those who faithfully adhere to them, though they may have trouble in their way, shall have peace in the end. [2.] The destruction of those who walk in crooked ways will contribute to the peace and safety of the church. When Herod was cut off the word of God grew, Act 12:23, Act 12:24. [3.] The peace and happiness of God's Israel will be the vexation, and will add much to the torment, of those who perish in their wickedness, Luk 13:28; Isa 65:13. My servants shall rejoice, but you shall be ashamed.

Necessary Divisions

Spiritual Ascendancy

In Nothing Be Anxious; but in Everything by Prayer

1 John 5:18

Yet a Little While, and They Are Gone.

Trusting God (Is He Willing, and Is He Able?)

God's Call to the Life Above (Psalm 125:1-2)

Unshaken in Christ

The Hill Country of the Soul

Rooted in the Rock of God

Causes of Vacillation

Of the Perseverance of the Saints.

Psalm 125

For Friends of Pardsay Meeting, or Elsewhere in Cumberland; to Be Read Among Them, in the Fear of the Lord

Epistle 314

Exposition on Psalm 126

Introduction

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 1

Verse 3

Verse 4

Introduction

Verse 1

Verse 4

Verse 1

Verse 2

Verse 3

Verse 4