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COMMENTARY ON PSALM 125 A Song ofthe Steps. HOSE WHO WON that victory sing the triumphal hymn and proclaim the force of hope in God. Those who trust in the Lord are like Mount Sion (v. 1): whoever is fortified with hope in God will remain unmoved like Mount Sion, undisturbed , illustrious, the cynosure of all eyes. The one who dwells in Jerusalem will not be moved forever: the one who dwells in [1888] Jerusalem must live according to the laws ofJerusalem; to those dwelling in [it] this way and trusting in the effect of the Law the inspired author promised stability. Mountains surround it, and the Lord surrounds his people (v. 2):just as the mountains surround the city, so divine care is a guard around the godly people . From now and forever: God's power is not temporary but eternal, and he bestows it on those who give importance to his service. (2) Because the Lord will not allow the rod of the sinners [to rest] on the inheritance of the righteous (v. 3). Through the prophet Isaiah God used "rod of anger" of the Assyrians: "Alas, rod of my anger and my wrath," he said to the Assyrians, "in their hands. I shall send my wrath against a lawless nation, and bid it make spoils and booty of my people."1 In other words, I chastise the worthy as I used a rod on the Assyrians. So the inspired author means here, too, that the Lord of all will exercise a just verdict and not allow the rod of lawless people to be inflicted on the company of the righteous. Then he teaches [us] also the reason : Lest the righteous reach out their hands to wrongdoing. In case those who attend to duty, he is saying, think that everything is 1. Cf. Isa 10.5-6. Theodoret seems uncertain here as to whether the Assyrians were the means or the object of divine wrath. 290 COMMENTARYON PSALM 125 291 without order or governance, turn to what is worse, and experience harm from it. (3) Do good, a Lord, to the good and to the upright ofheart (v. 4). Having shown God's righteousness, he makes a righteous request : he begs that the good meet with their just deserts. The Lord also said as much: 'The measure you apply will be applied to you," and, "Blessed are the merciful because they will have mercy shown them."2 Those who turn aside to devious ways the Lord will lead away with the evildoers (v. 5). For devious ways Aquila translated, "complicated ways," Symmachus, "twisted ways," and Theodotion, "perverted ways."3 Of course, the inspired author asked for nothing unfair-simply that the good enjoy good things, and those who have forsaken the divine path and adopted devious and complicated ways meet with the opposite fate. Peace upon Israel. While those experience ruin, they enjoyed peace. You should know, to be sure, that Jacob was given this name after being accorded a divine vision.4 He therefore shares his name with those whose behavior is of that kind, possessing a pure faith and soul: not all from Israel are Israelites-only those embracing the piety of Israel. 2. Matt 7.2; 5.7. 3. Reference here tD the 'Other translatDrs fDr light 'On this rare wDrd (DahDDd cDming up with a similar meaning by reference tD Vgaritic) reminds us that TheDdDret's perfunctDry treatment 'Of the Pilgrim Songs has nDt invDlved his custDmary recDurse even tD them. 4. TheDdDret seems tD be relating the granting 'Of the name Israel tDJacDb, narrated in Cen 32.28-3'0, not tD the struggle with God preceding (as the name suggests etymDlDgically) but tD the visiDn of God mentioned later and incDrpDrated in the place name Peniel. ClDse acquaintance with the text, let alDne Semitic science, shDuld have preserved him from that misunderstanding. ...

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