Exegetical and Hermeneutical Commentary of Psalms 125:3
For the rod of the wicked shall not rest upon the lot of the righteous; lest the righteous put forth their hands unto iniquity.
3. For &c.] We might rather have expected an inference from Psa 125:2, Therefore: but the connexion of thought is that the confidence of Psa 125:1-2 is justified, for the sceptre of wickedness shall not rest upon the lot of the righteous. Israel will not always be unjustly oppressed. The sceptre is the symbol of rule (Isa 14:5). The lot of the righteous is the land of promise, so called with allusion to its division by lot (Jos 18:10-11). Israel is called ‘righteous’ in contrast to the heathen, in virtue of its calling (Hab 1:13; Isa 26:2; Isa 1:26). The ‘sceptre of wickedness’ does not refer simply to the fact that Israel was subject to Persian rule, but to the injuries done them by the Samaritans and others with the sanction of the Persian power, resulting in the disastrous condition of things which Nehemiah had found on his arrival. See Ezr 4:23.
The A.V. and P.B.V. follow the LXX in rendering the wicked, but the Heb. text reads wickedness. The difference is one of vowel points only.
lest the righteous &c.] Prolonged oppression might tempt Israelites in despair to deny their allegiance to Jehovah and their duty to their country, and make common cause with the enemies of their religion and nation. Cp. Psa 37:7-8; Psa 73:10 ff.
Fuente: The Cambridge Bible for Schools and Colleges
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 Psa 105:11; Psa 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.
Fuente: Albert Barnes’ Notes on the Bible
Psa 125:3
Lest the righteous put forth their hands unto iniquity.
Hands put forth to iniquity
The shepherd would keep his sheep from straggling. His distress is that all in Israel are not true Israelites. Two sorts of people, described by the poet, have ever been in the Church. The second class, instead of being at the trouble to withstand in the evil day, will put forth their hands unto iniquity. Rather than feel, they will follow the rod of the wicked. They will turn aside unto their crooked ways, sooner than risk temporal and material interests. If they do not give themselves fully to the Egyptians or Philistines, Babylonians or Samaritans, they go far in compliance to gain their favour, and sometimes so far as to share in their plunder. Slipping from the Kings highway into the tortuous by-paths of selfishness and compromise, they are without excuse. No sufferings in Gods service are reasons for unfaithfulness and apostasy. His grace makes us able to drink whatever cup His providence administers. He adapts our trials to our strength, and proportions our strength to our trials (1Co 10:13). The way of escape is never crookedly parleying with false friends, but always direct obedience to the will of God. At the worst, it is death; and then the worst is best. Whatever may happen from the rod of the wicked, it is of the greatest moment to shun the wickedness of their rod. The treacherous and pliable exchange the lot of the righteous for the portion of evil-doers. (E. J. Robinson.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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 on Ps 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The rod of the wicked; the power and authority of cruel tyrants.
Shall not rest; not continue for ever, nor too long.
Upon the lot of the righteous; upon the habitations and persons of good men.
Lest the righteous put forth their hands unto iniquity; lest through human frailty 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. Though God may leave them fora time under the “rod,” or power (Ps2:9), and oppression of the wicked for a time, as a chastisement,He will not suffer them to be tempted so as to fall into sin (1Co10:13). The wicked shall only prove a correcting rod to them, nota destroying sword; even this rod shall not remain (“rest”)on them, lest they be tempted to despair and apostasy (Psa 73:13;Psa 73:14). God may even try Hispeople to the uttermost: when nothing is before our eyes but puredespair, then He delivers us and gives life in death, and makes usblessed in the curse (2Co 1:8;2Co 1:9) [LUTHER].
the lotthe possession,literally, “Canaan,” spiritually, the heavenly inheritanceof holiness and bliss which is appointed to the righteous. Sin’sdominion shall not permanently come between the believer andhis inheritance.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on 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, Pr 22:15. It sometimes signifies a sceptre; an ensign of power and government, Ge 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 Ps 37:8, or them and theirs to be always in the hand of the enemy.
o Ebr. Comment. p. 818.
Fuente: John Gill’s Exposition of the Entire Bible
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” ( , = ). signifies to alight or settle down anywhere, and having alighted, to lean upon or rest (cf. Isa 11:2 with Joh 1:32, ). The lxx renders , i.e., (cf. on the other hand , 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. with Beth: to seize upon anything wrongfully, or even only (as in Job 28:9) to lay one’s hand upon anything (frequently with ). As here in the case of , in Psa 80:3 too the form that is the same as the locative is combined with a preposition.
Fuente: Keil & Delitzsch Commentary on the Old Testament
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.
Fuente: Calvin’s Complete Commentary
(3) Rod.The imagery of this unusually long verse is peculiar. The rod of the wicked, or of wickedness, is the heathen sceptre, and the righteous are the Israelites who hold fast to the religion of their fathers. This sceptre now restsa word expressing the presence of tyrannyupon the Holy Land; but this is not for a continuance. God will not suffer the tyranny to last, lest the righteous should be seduced or forced into connivance with practices which religion unites with patriotism to condemn.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 125:3. For the rod That is, the power of the wicked shall not rest upon the lot or portion; i.e. the country of the righteous; that the righteous, &c. The meaning seems to be, that if their enemies had gained their purpose on Jerusalem, and continued in possession of it, there would have been an utter extinction of the Jewish religion; they would all have been confounded in one scene of iniquity: the righteous would either have been forced or tempted to do as the rest did.
REFLECTIONS.They who have an almighty God to fly to, have nothing to fear; and his great and precious promises are a sure support to every faithful soul.
1. Their character. They are his people, justified through the blood of the covenant, converted by his Spirit, and separated for his service. They trust in the Lord, on his merit and on his strength, for pardon, acceptance, support, and comfort, under every trial and difficulty. They are righteous through his grace,their hearts and ways are renewed. Blessed are the people who are in such a case, for to them all the promises of God are yea and amen in Christ Jesus.
2. He prays that God would fulfil what he promises. Do good, O Lord, unto those that be good, and to them that are upright in their hearts; such they are by his grace, and such he trusts they will continue, the God of all grace continuing to vouchsafe to them a continual rich supply of his spiritual blessings in Christ Jesus.
3. He foresees and foretels the end of the ungodly. As for such as turn aside unto their crooked ways, either the sinners, who rush into the paths of error and immorality, or the false professors, who in time of trial apostatise, and fly to sinful expedients to extricate themselves from their sufferings, the Lord shall lead them forth with the workers of iniquity, to the place of terrible execution, and cast them into that eternal abyss, where the worm dieth not, and the fire is not quenched: but peace shall be upon Israel; it is either a prayer that it may be, or a promise that it shall be so. The end of the righteous is as blessed as the end of the wicked is miserable; peace, present and eternal, is their happy portion; and when the smoke of their torment, who have no rest night nor day, ascendeth, the saints in glory shall rejoice and sing.
Fuente: Commentary on the Holy Bible by Thomas Coke
This is a precious scripture to prove how the Lord watcheth over his people for good, and by his preventing and restraining grace knoweth how to deliver the godly out of temptation, 2Pe 2:9 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 125:3 For the rod of the wicked shall not rest upon the lot of the righteous; lest the righteous put forth their hands unto iniquity.
Ver. 3. For the rod of the wicked shall not rest ] Fall upon the lot of the righteous it may, notwithstanding that former promise of God’s protection; but he will take care they be not tempted above that they are able, 1Co 10:13 ; he sets the time, and appoints the measure, Psa 30:5 Rev 2:10 .
Lest the righteous, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
For = Surely.
rod, or cudgel.
the wicked = the wicked (or lawless) one. Hebrew. rasha, App-44. Here the reference is to Sennacherib (Isa 30:31), but it looks forward to 2Th 2:3, 2Th 2:4.
rest upon = continue over,
lot = heritage (as allotted).
righteous. Plural: i.e. Hezekiah and the godly in Israel.
iniquity. Hebrew ‘aval. App-44.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 125:3
Psa 125:3
“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, 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.
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.”[5] 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 Psa 125:5, below, for what seems to this writer the most acceptable understanding of this somewhat ambiguous passage.
E.M. Zerr:
Psa 125:3. Rod is used in the sense of rule or control. If the wicked had been suffered to control the conduct of God’s people, they would have been forced to take part in evil deeds. The Lord prevented these evil persons from having such a control.
Fuente: Old and New Testaments Restoration Commentary
the rod: Psa 103:9, Psa 103:14, Pro 22:8, Isa 10:5, Isa 14:5, Isa 14:6, Isa 27:8, 1Co 10:13, Rev 2:10
the wicked: Heb. wickedness
Reciprocal: Num 17:2 – twelve rods 2Ki 13:24 – Hazael Psa 66:9 – suffereth Psa 94:15 – But Psa 97:10 – delivereth Pro 30:9 – or Isa 9:4 – the staff Mat 9:16 – for
Fuente: The Treasury of Scripture Knowledge
Psa 125:3. 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 elects 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
125:3 For the {b} rod of the wicked shall not rest upon the lot of the righteous; lest the righteous put forth their hands unto iniquity.
(b) Though God permits his to be under the cross lest they embrace wickedness, yet this cross will not so rest on them, that it should drive them from hope.