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Scripture: The text alone. Study: The verses explained. Original: The Hebrew and Greek, and the tradition.

Psalm 125

5 verses · BSBPsalms book hub →

Psalms 125:1-2

The Hebrew title, not carried on this page's text, reads A Song of degrees, one of the fifteen ascent psalms sung on the pilgrim climb to Jerusalem, so most of the bench reads it, though the Mishnah ties the ascents to the temple's fifteen steps and others to the return from exile. The mountain that cannot be removed is the image the psalm turns on: trust as unshakable as the ground Jerusalem itself sits upon. Verse 2 widens the picture outward, the mountains ringing the city standing for the Lord ringing his people, a wall drawn from what pilgrims saw with their own eyes climbing in.

Voices on this verse, 2What preachers and commentators have said about Psalms 125:1, in their own words.

Psalms 125:1

For to those who thus examine themselves and conform their hearts to the Lord, nothing adverse shall happen; for indeed, their hearts are strengthened by confidence in the Lord, as it is written, "They who trust in the Lord are as Mount Zion; he who dwells in Jerusalem shall not be moved forever." For if at any time, the crafty one shall be presumptuously bold against them, chiefly that he may break the rank of the saints and cause a division among brethren; even in this the Lord is with them, not only as an avenger on their behalf but also when they have already been beaten, as a deliverer for them.

Athanasius of Alexandria· fourth century· Letter 11.6patristic

Psalms 125:1

THIS is the first verse of one of the Songs of degrees. These Songs were probably sung by the pilgrims as they went up to Jerusalem, when they halted at the various stations or passed certain places of interest. It is very possible that this Psalm burst forth from joyful lips at the moment when Zion first came into sight and the worshippers gazed upon the city of their solemnities. Happy pilgrims!

1 more voiceon this verse →
Voices on this verse, 2What preachers and commentators have said about Psalms 125:2, in their own words.

Psalms 125:2

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.

Psalms 125:2

As the mountains are round about Jerusalem, so the Lord is round about his people from henceforth even for ever. The hill of Zion is the type of the believer's constancy, and the surrounding mountains are made emblems of the all surrounding presence of the Lord. The mountains around the holy city, though they do not make a circular wall, are, nevertheless, set like sentinels to guard her gates.

Charles Spurgeon· The Treasury of David, Vol. 7 (1885)Particular (Reformed) Baptist / Five-point Calvinist / 1689 LBCF / 19th-c. evangelical

Psalms 125:3

The rod of the wicked shall not rest upon the lot of the righteous carries a promise about duration rather than outcome: oppression is limited, not denied outright, because an unbroken season of wicked rule is the real danger to a righteous people's faith. Lest the righteous put forth their hands unto iniquity names the risk plainly, that prolonged hardship under wicked power tempts the oppressed to adopt the oppressor's own methods rather than wait on the Lord. Henry and Gill both read the verse as a boundary God sets on how long testing runs, set for the sake of the righteous rather than a promise that no rod will ever fall.

Voices on this verse, 3What preachers and commentators have said about Psalms 125:3, in their own words.

Psalms 125:3

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.

Psalms 125:3

For the rod of the wicked shall not rest upon the lot of the righteous. The people of God are not to expect immunity from trial because the Lord surrounds them, for they may feel the power and persecution of the ungodly. Isaac, even in Abraham's family, was mocked by Ishmael. Assyria laid its sceptre even upon Zion itself. The graceless often bear rule and wield the rod; and when they do so they are pretty sure to make it fall heavily upon the Lord's believing people, so that the godly cry out by reason of their oppressors.

Charles Spurgeon· The Treasury of David, Vol. 7 (1885)Particular (Reformed) Baptist / Five-point Calvinist / 1689 LBCF / 19th-c. evangelical

Psalms 125:3

God may even try His people to the uttermost: when nothing is before our eyes but pure despair, then He delivers us and gives life in death, and makes us blessed in the curse (2Co 1:8, 9) [LUTHER]. the lot--the possession, literally, "Canaan," spiritually, the heavenly inheritance of holiness and bliss which is appointed to the righteous.

Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed

Psalms 125:4-5

Do good, O LORD: The prayer turns direct, Do good, O Lord, unto those that be good, and to them that are upright in their hearts, asking God to answer character with blessing. Those who turn aside unto their crooked ways are set against that uprightness, and the psalm names their end without naming any person: the Lord shall lead them forth with the workers of iniquity, joined to the company their own choice already belonged to. The last line refuses to close on that warning, but peace shall be upon Israel, so the psalm ends in blessing rather than in the threat just stated, a shape the bench reads as deliberate.

Voices on this verse, 3What preachers and commentators have said about Psalms 125:4, in their own words.

Psalms 125:4-5

God is good, but he is also just, and it is the nature of the just to reward in proportion to merit, as it is written: "Do good, O Lord, to those that are good and to the upright of heart. But such as turn aside to their own crooked ways, the Lord shall lead out with the workers of iniquity." He is merciful, but he is also a judge, for "the Lord loves mercy and judgment," says the psalmist. And he therefore also says, "Mercy and judgment I will sing to you, O Lord."

Basil of Caesarea· fourth century· THE LONG RULES, PREFACEpatristic

Psalms 125:4

Do good, O Lord, unto those that be good, and to them that are upright in their hearts. Men to be good at all must be good at heart. Those who trust in the Lord are good; for faith is the root of righteousness, and the evidence of uprightness. Faith in God is a good and upright thing, and its influence makes the rest of the man good and upright.

Charles Spurgeon· The Treasury of David, Vol. 7 (1885)Particular (Reformed) Baptist / Five-point Calvinist / 1689 LBCF / 19th-c. evangelical

Psalms 125:4

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.

Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan

Voices on this verse, 2What preachers and commentators have said about Psalms 125:5, in their own words.

Psalms 125:5

As for such as turn aside unto their crooked ways, the Lord shall lead them forth with the workers of iniquity. Two kinds of men are always to be found, the upright and the men of crooked ways. Alas, there are some who pass from one class to another, not by a happy conversion, turning from the twisting lanes of deceit into the highway of truth, but by an unhappy declension leaving the main road of honesty and holiness for the bypaths of wickedness.

Charles Spurgeon· The Treasury of David, Vol. 7 (1885)Particular (Reformed) Baptist / Five-point Calvinist / 1689 LBCF / 19th-c. evangelical

Psalms 125:5

Those who turn aside (under temptation) permanently show that they are hypocrites, and their lot or portion shall be with the wicked (Ps 28:3). crooked ways--(Compare De 9:16; Mal 2:8, 9). their--is emphatic; the "crooked ways" proceed from their own hearts. The true Israel is here distinguished from the false.

Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed

Where the chapter sits

Psalms 125 falls in Book V: Hallel and Hallelujah (chapters 107–150). Songs of Ascents (120–134); Hallel (113–118); Great Hallel (136); Torah-praise acrostic Ps 119; fivefold Hallelujah doxology (146–150) as the Psalter's close.

Before it: Book IV: YHWH reigns, chapters 90–106.

The whole shape of Psalms

Key words

The Hebrew words this chapter turns on, by how often it uses them. Each one opens its word study.

WordWhat it meansVerses
יְהֹוָהYᵉhôvâh4 times, as בַּיהוָ֑ה, וַ֭יהוָה, יְ֭הוָהLORD1, 2, 4, 5
הַרhar2 times, as כְּֽהַר־, הָרִים֮mountain1, 2
עוֹלָםʻôwlâm2 times, as לְעוֹלָ֥ם, עוֹלָֽם׃forever1, 2
סָבִיבçâbîyb2 times, as סָבִ֪יב, סָבִ֣יבaround2
צַדִּיקtsaddîyq2 times, as הַֽצַּדִּ֫יקִ֥ים, הַצַּדִּיקִ֨יםrighteous3
Every word of this chapter, on the Original level →

Cross references

The 8 chapters this one speaks with, most first. Open a row for the verses it shares.

The rest of the chapters this one speaks with, 4 of them, for a reader following a thread past the four above

Cross-references from the Treasury of Scripture Knowledge and OpenBible.info.

The world behind itThe place, the time and the people around this chapter, for a reader who wants the setting.

The world behind this chapter

Psalms 125
When
The Songs of Ascents, standing in the city · Author unnamed; sung by pilgrims at Jerusalem
Where
Jerusalem, seen from inside the ring of higher hills that surround it
Who first heard it
Israelites living under foreign officials who could take a family's land

The history

The opening image only works if you have stood there. Jerusalem does not sit on a peak; it sits on a spur with higher ground around it on almost every side, the Mount of Olives to the east rises above the city, and ridges close in north and west. A pilgrim in the city looked up at hills in a circle.

Mount Zion, by contrast, is the ridge the sanctuary stood on. Saying it cannot be moved is a claim about permanence in a land where earthquakes were common and every generation had watched somebody's terrace wall slide.

The rod of the wicked resting on the allotted land is a property phrase. Israel's land had been divided by lot to families and was meant to stay in the family forever, with stone boundary markers and a law against moving them. A foreign governor or a wealthy creditor holding a scepter over your inheritance was the specific nightmare, and the psalm warns that if it lasted, even honest men would start reaching for dishonest solutions.

The crooked paths at the end use the language of a road that wanders off the route, which is how the pilgrim collection talks about a life that leaves the way.

What it meant to them

People who had lost land, or feared losing it, were told that God surrounds his people the way those hills surround the city, permanently, on all sides.

The promise is measured, not naive. The rod will not remain, it says, which admits it is there right now.

Sources cited

  • Walton, Matthews and Chavalas, The IVP Bible Background Commentary: Old Testament
  • Roland de Vaux, Ancient Israel: Its Life and Institutions

Every work MannaFest builds on →

The text of this chapter

This page carries no textual note on Psalms 125. Where this site has examined a place the manuscripts differ, the examination is in the manuscripts room. Every place this site examines →

This page draws on Albert Barnes, Notes on the Book of Psalms; Athanasius of Alexandria, Letter 11.6; Basil of Caesarea, THE LONG RULES, PREFACE; Charles Spurgeon; Franz Delitzsch, Biblical Commentary on the Psalms; Jamieson, Fausset & Brown; John Gill and Matthew Henry.