Verse-by-Verse Bible Commentary
Psalms 125:3

Clarke's Commentary

Verse Psalms 125:3. 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. Psalms 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.

Bridgeway Bible Commentary

Psalms 125-128 Lessons from Jerusalem

As the worshippers journey towards Jerusalem, they recall some of the varied experiences that the city has passed through. They see these as typical of the experiences of God’s people as a whole. Believers are like Jerusalem in that they are completely secure and fully protected (125:1-2). Although Jerusalem sometimes came under the rule of its enemies, God never allowed these enemies to control it for long, in case God’s people lost their devotion to him (3). In the same way God cares for the righteous and punishes their enemies (4-5).
On another occasion God saved Jerusalem from some who plundered the land and threatened to destroy the capital. Israel rejoiced in God’s loving deliverance (126:1-3). But their problems were not over. Hard work lay ahead of them if they were to restore the land. They relied on God to provide water in the dry Negeb region, but they realized that they would have to work hard and long before they could enjoy the fruits of the land again. The lesson for the travellers is that they must persevere if they are to enjoy God’s blessing (4-6).
Whether in governing Jerusalem or in building a family, people must acknowledge the sovereign rule of God. If they become nervous wrecks because of worry-filled days and sleepless nights, their faith in God is shown to be weak (127:1-2). The travellers receive a further encouragement to trust in God by the reminder that a large and healthy family is a blessing from God. It also gives a person stability, strength and honour in society (3-5)
If people’s lives are characterized by trust, obedience and perseverance, they will enjoy the blessings of personal security and a happy home (128:1-4). Wherever God dwells, whether in the sense of dwelling in the family or in the sense of dwelling in Jerusalem, his people there will enjoy his fullest blessing (5-6).

Coffman's Commentaries on the Bible

“For the sceptre of wickedness shall not rest upon the lot of the righteous; That the righteous put not forth their hands unto iniquity.”

The great problem with this psalm is the identification of which rulers held this sceptre of wickedness over God’s people. Allen thought the situation existed in the times of post-exilic Judaism when Israel was under foreign domination for centuries,Leslie C. Allen, Vol. II, p. 168. but this view overlooks the fact that the wickedness rebuked in this verse is to be terminated soon, before the righteous become discouraged and turn aside to iniquity. That simply did not occur in post-exilic Judaism. Racial Israel continued to be dominated by wicked Gentile rulers up until the times of Christ.

Briggs has made the only proposal that recognizes this implication of a speedy reversal of the wicked rule, stating that, “This must have been written during the mild rule of Egyptian monarchs some time before the Syrian oppression.”International Critical Commentary, Vol. II, p. 455.

An alternative meaning was suggested by Barnes, namely, that, “God will not deal with the righteous as he deals with the wicked. God will not give his people prosperity as he does the wicked; but the righteous will be afflicted, and placed in such circumstances that will prevent their putting forth their hands to iniquity.”Barnes’ Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition), Vol. III, p. 214. We do not understand Barnes’ basis for this commentary; nevertheless, the essential truth of what he says here is admitted.

See the comment of McCullough under Psalms 125:5, below, for what seems to this writer the most acceptable understanding of this somewhat ambiguous passage.

Barnes' Notes on the Whole Bible

For the rod of the wicked - Margin, as in Hebrew, “wickedness.” The word “rod” - the staff, the scepter, the instrument of inflicting punishment - here means dominion, power, that condition in which the wicked are commonly found, as one of prosperity or power. God will not deal with the righteous as the wicked are often dealt with: that is, God will not give his people prosperity as he does them. The righteous will be afflicted, and will be placed in circumstances to keep them from putting forth their hands to iniquity; that is, from indulging in iniquity. They will be afflicted; they will be kept in the ways of virtue and religion by trial; they will not be left to act out the depravity of the heart as the wicked are.

Shall not rest upon - Permanently abide; or, be the constant condition of the righteous. They may be prospered, but they must expect that there will be changes, and that God will so deal with them as to keep them from putting forth their hands to iniquity.

The lot of the righteous - The righteous, considered as the “lot” or portion of the Lord. The language is derived from dividing a land by lot (compare Psalms 105:11; Psalms 74:2); and the idea is, that the “lot” pertaining to the Lord, or his “portion” among people, is the righteous.

Lest the righteous put forth their hands unto iniquity - Lest the effect of prosperity should be to lead them away from God - like the wicked. Hence, they are dealt with in a different manner. They are afflicted; they are thus kept under proper discipline, and their hearts and lives are made what they should be. The statement in this verse, therefore, accords with the uniform statements in the Scriptures, that prosperity is dangerous to the spiritual interests of people, and that, therefore, people are often afflicted in order that they may be led to seek higher interests than those which pertain to this life. The connection here seems to be, that God will defend his people, even as Jerusalem was defended by hills and mountains; but that the real welfare and prosperity of his people was not what the wicked seek - wealth and honor - but the favor of the Lord. Another meaning may, however, be suggested in regard to this verse, which to some may appear more probable than the one above. It is this: that the “rod” - the dominion of the wicked - of bad rulers - of a harsh and oppressive government - will not always be upon the people of God, lest, being crushed, they should be led to acts of iniquity; or lest, being kept from the free service of God, they should abandon themselves to sin.

Calvin's Commentary on the Bible

3.For the scepter of the wicked shall not rest upon the lot of the just. This is, as it were, a correction of the preceding sentence. The Psalmist had said that the hand of God was extended on all sides to defend his Church. But as we are disposed to draw the divine promises to our own advantage, in the way of interpreting them as securing our exemption from all trouble, we are here warned that the guardianship of God does not secure us from being sometimes exercised with the cross and afflictions, and that therefore the faithful ought not to promise themselves a delicate and easy life in this world, it being enough for them not to be abandoned of God when they stand in need of his help. Their heavenly Father, it is true, loves them most tenderly, but he will have them awakened by the cross, lest they should give themselves too much to the pleasures of the flesh. If, therefore, we embrace this doctrine, although we may happen to be oppressed by the tyranny of the wicked, we will wait patiently till God either break their scepter, or shake it out of their hands. It is a sore temptation, I admit, to see the wicked exercising cruelty in the heritage of the Lord, and the faithful lying extended beneath their feet; but as God does not without just reason thus humble his people, they should comfort themselves from the consideration suggested in the text.

The reason is added why God will not suffer the wicked always to triumph over the righteous — namely, lest the just, overcome by temptation, abandon themselves wholly to sinning, a reason which ought to be carefully marked. Hence we gather that God, from his willingness to bear with our weakness, moderates our adversities. Although, then, we may not possess in ourselves a sufficient amount of fortitude and constancy to enable us to persevere in our duty for a single moment, yet let this sentiment be present to our minds, That God will take care that, broken as we may be by afflictions, we shall not forsake his service. Were he even to afflict us without intermission during the whole course of our life, the cross is doubtless always profitable to us; for we see how indomitable is the rebellion of our flesh, and with what vehement impetuosity it is continually boiling up; yea, rather how it ceases not to kick amidst the very afflictions by which it ought to be reduced to obedience. So much the more necessary then is this lesson of instruction — that the Lord seasonably sets limits to our temptations, because he knows that we are too feeble to withstand them. Nor does the Prophet merely say, that the weak are in danger of failing, but that even the just, who serve God in truth and from the heart, and who are devoted to the cultivation of a holy life, are in danger of sinking under the load. However vigorous, then, the fear of God may be in our hearts, let us remember that we are not endowed with adequate strength for enduring to the end, unless the Lord have a regard to our infirmity. If the Holy Spirit makes this declaration concerning the best champions, what will be the case as to tyroes, who are as yet but imperfectly trained for the combat? It is also proper to mark the form of speech employed —lest they stretch forth their hands; by which it is intimated that the assaults of temptations are so violent, that the hands of the just, which were before, as we may say, bound, and whose motions were also framed and regulated according to the will of God, being now, as it were, let loose, apply themselves to the commission of sin without restraint.

Smith's Bible Commentary

Psalms 125:1-5 . We're still ascending towards Jerusalem.

They that trust in the LORD shall be as mount Zion ( Psalms 125:1 ),

The mount upon which Jerusalem was built.

which cannot be removed, but abideth for ever ( Psalms 125:1 ).

Now the Mount of Olives won't abide forever. Zion will, but the Mount of Olives is soon going to be split by a tremendous earthquake. Right in the middle, a new valley will be formed out of Jerusalem. Now you have the valley of Hinnom, in which the valley of Kidron, and the Tyropean and the Hinnom valley merged in the valley of Hinnom, goes on out of Jerusalem. But there's going to be a new valley going out of Jerusalem when the Mount of Olives splits right in the middle and a new valley forms out of the city. This, of course, will take place when Jesus returns and puts His foot upon the top of the Mount of Olives.

The geologists have discovered a major earth fault right through the center of the Mount of Olives. It doesn't really mean anything to me. The Lord can split it without an earth fault. It shall be split. Actually, it will open up a hole, it will open up an underground river and a new river will come gushing forth out of Jerusalem, flowing into this valley and going clear on down to the Dead Sea. And the fresh waters of this new river that is formed will actually heal the waters of the Dead Sea so that they'll be able to have fish living in the Dead Sea. And it will become a center of the fishing industry. The mount of Zion abides.

As the mountains are round about Jerusalem, so the LORD is round about his people ( Psalms 125:2 )

So you stand there in Jerusalem, you look and you see the Mount Zion on the south. You see Scopus over towards the north. You see the Mount of Olives on towards the east. Golgotha, Calvary towards the west. As the mountains surround the little city of Jerusalem, so the Lord surrounds His people.

from henceforth even for ever ( Psalms 125:2 ).

Surrounded by God. Paul the apostle, when he was talking to the Epicurean philosophers there at the Areopagus on Mars Hill in Greece, in Athens, he said, "I perceive you men are very spiritual." He said, "As I've been going through your city, I've observed the number of idols that you have. Your places of worship. All of the different gods." For the Greeks had deified everything they could think of. You know, the sun, the moon, the planets, they were all deities. And then having run out of stars and planets and constellations to deify, they began to deify even emotions. So they had the god of love, the god of hate, the god of fear, the god of joy, the god of sorrow, the god of grief, and the various gods. They had deified just about anything you could think of.

Now one fellow got an idea, "Maybe we're missing a god. Maybe we haven't thought of him." So he built an altar and he put the inscription over, "To the Unknown God." "Whoever you may be, wherever you might be. We don't want you to feel offended and that you've been slighted. So here, we've got an altar to worship the unknown God."

So Paul said, "I perceive you're very religious. I've seen all of your altars as I've walked through your city." He said, "And one caught my attention. For it was inscribed, 'To the Unknown God.'" He said, "I'd like to tell you about this God. He's the One who made the heaven and the earth and everything that is in them. And in Him we live and move and have our being" ( Acts 17:28 ) In other words, I am surrounded by Him. I am living in His midst. I live, I move, I have my being in Him.

When Daniel was brought before Belshazzar at this feast, after the writing appeared on the walls, he said, "Belshazzar, God gave to your grandfather this glorious kingdom of Babylon. But he was lifted up with pride. And so God allowed him a period of madness until he realized that it was God who ruled and reigned." And he said, "But this God, the very God in whose hand your breath is, you have not glorified." Surrounded by God. My very breath depended upon Him.

So as the mountains are around about Jerusalem, so God is around about His people. You're surrounded by God. He encompasses us. As the one-hundred-and-thirty-ninth psalm said, "O Lord, Thou hast searched me and known me. You know every time I sit down, every time I stand up." He said, "You have gone before me. You're behind me, and Your hand is upon me." "Thou has beset me before and behind, and Thine hand is upon me" ( Psalms 139:5 ). Surrounded by God.

I never come to any place in my life but God has not preceded me there. I can look back and see the hand of God, as He was on my life even in the past, even when I wasn't interested. Surrounded by God. Your life is encompassed by Him.

For the rod of the wicked shall not rest upon the lot of the righteous; lest the righteous put forth their hands unto iniquity. Do good, O LORD, unto those that be good, and to them that are upright in their hearts. As for such as turn aside unto their crooked ways, the LORD shall lead them forth with the workers of iniquity: but peace shall be upon Israel ( Psalms 125:3-5 ).

So, again, the remembrance of the troubles from the cities from whence they were coming. Looking forward again to that time of coming into the consciousness of God's presence "

Dr. Constable's Expository Notes

1. The security of God’s people 125:1-3

Believers in Yahweh are as secure in their position as the mountain God had chosen and established as His special habitation (cf. Romans 8:31-39). The Lord forever surrounds His people as a protective army keeping overwhelming forces from defeating them (cf. 1 Corinthians 10:13).

"Mount Zion is not the highest peak in the mountain range around Jerusalem. To its east lies the Mount of Olives, to its north Mount Scopus, to the west and south are other hills, all of which are higher than Mount Zion. Surrounded by mountains, Mount Zion was secure, by its natural defensibility. So the psalmist compares the Lord to the hills around Jerusalem and the people to Mount Zion." [Note: VanGemeren, p. 788.]

God promised not to let wicked authorities overcome the righteous totally. God did permit Israel’s foreign neighbors to oppress and dominate her for periods in her history. However, Psalms 125:3 promises that they would never completely and finally defeat Israel. The NIV translators rendered the last part of Psalms 125:3, "For then the righteous might use their hands to do evil."

Dr. Constable's Expository Notes

Psalms 125

The psalmist praised God that believers are secure in their salvation and that God will keep temptation from overwhelming them. However, he cautioned God’s people to follow the Lord faithfully-or lose His blessing because they lived as unbelievers do. This psalm of ascent is a communal song of confidence and a communal lament. [Note: Dahood, 3:214.]

Gill's Exposition of the Whole Bible

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, Proverbs 22:15. It sometimes signifies a sceptre; an ensign of power and government, Genesis 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 Psalms 37:8, or them and theirs to be always in the hand of the enemy.

o Ebr. Comment. p. 818.

Henry's Complete Commentary on the Bible

A song of degrees.

      1 They that trust in the LORD shall be as mount Zion, which cannot be removed, but abideth for ever.   2 As the mountains are round about Jerusalem, so the LORD is round about his people from henceforth even for ever.   3 For the rod of the wicked shall not rest upon the lot of the righteous; lest the righteous put forth their hands unto iniquity.

      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 (Psalms 125:3; Psalms 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 (Hebrews 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 (Psalms 112:7); their faith shall be their fixation, Isaiah 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,Psalms 125:2; Psalms 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 (Isaiah 54:10) nor his care of them cease. Their being said to stand fast for ever (Psalms 125:1; Psalms 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 (Revelation 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, Psalms 125:3; Psalms 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 Psalms 73:13; Psalms 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.