1 They who trust in Jehovah
Are like Mount Zion, [which] cannot be moved,
For ever it shall sit steadfast.
2 Jerusalem--mountains are round her,
And Jehovah is round His people
From now and for ever.
3 For the sceptre of the wicked shall not rest on the lot of the
righteous ones,
Lest the righteous put forth their hands to iniquity.
4 Do good, Jehovah, to the good,
And to the upright in their hearts.
5 And those who warp their crooked paths,
Jehovah shall make them go with the workers of iniquity.
Peace be upon Israel!
The references to the topography of Jerusalem in vv. 1, 2, do
not absolutely require, though they recommend, the supposition,
already mentioned, that this psalm completes a triad which covers
the experience of the restored Israel from the time just prior to
its deliverance up till the period of its return to Jerusalem. The
strength of the city perched on its rocky peninsula, and surrounded
by guardian heights, would be the more impressive to eyes accustomed
to the plains of Babylon, where the only defence of cities was
artificial. If this hypothesis as to the date of the psalm is
accepted, its allusions to a foreign domination and to half-hearted
members of the community, as distinguished from manifest workers
of evil, fall in with the facts of the period. The little band of
faithful men was surrounded by foes, and there were faint hearts
among themselves, ready to temporise and "run with the hare," as well
as "hunt with the hounds." In view of deliverance accomplished and of
perils still to be faced, the psalmist sings this strong brief song
of commendation of the excellence of Trust, anticipates as already
fulfilled the complete emancipation of the land from alien rule,
and proclaims, partly in prayer and partly in prediction, the great
law of retribution--certain blessedness for those who are good, and
destruction for the faithless.
The first of the two grand images in vv. 1, 2, sets forth the
stability of those who trust in Jehovah. The psalmist pictures Mount
Zion somewhat singularly as "sitting steadfast," whereas the usual
expression would be "stands firm." But the former conveys still more
forcibly the image and impression of calm, effortless immobility. Like
some great animal couched at ease, the mountain lies there, in restful
strength. Nothing can shake it, except One Presence, before which the
hills "skip like young rams." Thus quietly steadfast and lapped in
repose, not to be disturbed by any external force, should they be who
trust in Jehovah, and shall be in the measure of their trust.
But trust could not bring such steadfastness, unless the other figure
in ver. 2 represented a fact. The steadfastness of the trustful soul
is the consequence of the encircling defence of Jehovah's power. The
mountain fortress is girdled by mountains; not, indeed, as if it
was ringed about by an unbroken circle of manifestly higher peaks;
but still Olivet rises above Zion on the east, and a spur of higher
ground runs out thence and overlooks it on the north, while the levels
rise to the west, and the so-called Hill of Evil Counsel is on the
south. They are not conspicuous summits, but they hide the city from
those approaching, till their tops are reached. Perhaps the very
inconspicuousness of these yet real defences suggested to the poet the
invisible protection which to purblind eyes looked so poor, but was
so valid. The hills of Bashan might look scornfully across Jordan to
the humble heights round Jerusalem; but they were enough to guard the
city. The psalmist uses no words of comparison, but lays his two facts
side by side: the mountains round Jerusalem--Jehovah round His people.
That circumvallation is their defence. They who have the everlasting
hills for their bulwark need not trouble themselves to build a wall
such as Babylon needed. Man's artifices for protection are impertinent
when God flings His hand round His people. Zechariah, the prophet of
the Restoration, drew that conclusion from the same thought, when
he declared that Jerusalem should be "inhabited as villages without
walls," because Jehovah would be "unto her a wall of fire round about"
(Zech. ii. 4, 5).
Ver. 3 seems at first sight to be appended to the preceding in
defiance of logical connection, for its "for" would more naturally
have been "therefore," since the deliverance of the land from foreign
invaders is a consequence of Jehovah's protection. But the psalmist's
faith is so strong that he regards that still further deliverance as
already accomplished, and adduces it as a confirmation of the fact
that Jehovah ever guards His people. In the immediate historical
reference this verse points to a period when the lot of the
righteous--_i.e._, the land of Israel--was, as it were, weighed down
by the crushing sceptre of some alien power that had long lain on it.
But the psalmist is sure that that is not going to last, because his
eyes are lifted to the hills whence his aid comes. With like tenacity
and longsightedness, Faith ever looks onward to the abolition of
present evils, however stringent may be their grip, and however heavy
may be the sceptre which Evil in possession of the heritage of God
wields. The rod of the oppressor shall be broken, and one more proof
given that they dwell safely who dwell encircled by God.
The domination of evil, if protracted too long, may tempt good men,
who are righteous because they trust, to lose their faith and so
to lose their righteousness, and make common cause with apparently
triumphant iniquity. It needs Divine wisdom to determine how
long a trial must last in order that it may test faith, thereby
strengthening it, and may not confound faith, thereby precipitating
feeble souls into sin. He knows when to say, It is enough.
So the psalm ends with prayer and prediction, which both spring from
the insight into Jehovah's purposes which trust gives. The singer
asks that the good may receive good, in accordance with the law of
retribution. The expressions describing these are very noticeable,
especially when connected with the designation of the same persons
in ver. 1 as those who trust in Jehovah. Trust makes righteous
and good and upright in heart. If these characteristics are to be
distinguished, _righteous_ may refer to action in conformity with
the law of God, _good_ to the more gentle and beneficent virtues,
and _upright in heart_ to inward sincerity. Such persons will get
"good" from Jehovah, the God of recompenses, and that good will be as
various as their necessities and as wide as their capacities. But the
righteous Protector of those who trust in Him is so, partly because
He smites as well as blesses, and therefore the other half of the law
of retribution comes into view, not as a petition, but as prediction.
The psalmist uses a vivid image to describe half-hearted adherents
to the people of Jehovah: "they bend their ways," so as to make them
crooked. Sometimes the tortuous path points towards one direction,
and then it swerves to almost the opposite. "Those crooked, wandering
ways," in which irresolute men, who do not clearly know whether they
are for Jehovah or for the other side, live lives miserable from
vacillation, can never lead to steadfastness or to any good. The
psalmist has taken his side. He knows whom he is for; and he knows,
too, that there is at bottom little to choose between the coward who
would fain be in both camps and the open antagonist. Therefore they
shall share the same fate.
Finally the poet, stretching out his hands over all Israel, as if
blessing them like a priest, embraces all his hopes, petitions,
and wishes in the one prayer "Peace be upon Israel!" He means the
true Israel of God (Gal. vi. 16), upon whom the Apostle, with a
reminiscence possibly of this psalm, invokes the like blessing, and
whom he defines in the same spirit as the psalmist does, as those who
walk according to this rule, and not according to the crooked paths
of their own devising.