TRV
Translation
American Standard Version
Let them be put to shame and turned backward, All they that hate Zion.
World English Bible Messianic
Let them be disappointed and turned backward, all those who hate Zion.
In the KJVVerse 16,138 of 31,102
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Commentary on Psalms 129 verses 5–8
5 ¶ Let them all be confounded and turned back that hate Zion.
6 Let them be as the grass upon the housetops, which withereth afore it groweth up:
7 Wherewith the mower filleth not his hand; nor he that bindeth sheaves his bosom.
8 Neither do they which go by say, The blessing of the LORD be upon you: we bless you in the name of the LORD.
The psalmist, having triumphed in the defeat of the many designs that had been laid as deep as hell to ruin the church, here concludes his psalm as Deborah did her song, So let all thy enemies perish, O Lord! Jdg 5:31.
I. There are many that hate Zion, that hate Zion's God, his worship, and his worshippers, that have an antipathy to religion and religious people, that seek the ruin of both, and do what they can that God may not have a church in the world.
II. We ought to pray that all their attempts against the church may be frustrated, that in them they may be confounded and turned back with shame, as those that have not been able to bring to pass their enterprise and expectation: Let them all be confounded is as much as, They shall be all confounded. The confusion imprecated and predicted is illustrated by a similitude; while God's people shall flourish as the loaded palm-tree, or the green and fruitful olive, their enemies shall wither as the grass upon the house-top. As men they are not to be feared, for they shall be made as grass, Isa 51:12. But as they are enemies to Zion they are so certainly marked for ruin that they may be looked upon with as much contempt as the grass on the house-tops, which is little, and short, and sour, and good for nothing. 1. It perishes quickly: It withers before it grows up to any maturity, having no root; and the higher its place is, which perhaps is its pride, the more it is exposed to the scorching heat of the sun, and consequently the sooner does it wither. It withers before it is plucked up, so some read it. The enemies of God's church wither of themselves, and stay not till they are rooted out by the judgments of God. 2. It is of no use to any body; nor are they any thing but the unprofitable burdens of the earth, nor will their attempts against Zion ever ripen or come to any head, nor, whatever they promise themselves, will they get any more by them than the husbandman does by the grass on his house-top. Their harvest will be a heap in the day of grief, Isa 17:11.
III. No wise man will pray God to bless the mowers or reapers, Psa 129:8. Observe, 1. It has been an ancient and laudable custom not only to salute and wish a good day to strangers and travellers, but particularly to pray for the prosperity of harvest-labourers. Thus Boas prayed for his reapers. Rut 2:4, The Lord be with you. We must thus acknowledge God's providence, testify our good-will to our neighbours, and commend their industry, and it will be accepted of God as a pious ejaculation if it come from a devout and upright heart. 2. Religious expressions, being sacred things, must never be made use of in light and ludicrous actions. Mowing the grass on the house-top would be a jest, and therefore those that have a reverence for the name of God will not prostitute to it the usual forms of salutation, which savoured of devotion; for holy things must not be jested with. 3. It is a dangerous thing to let the church's enemies have our good wishes in their designs against the church. If we wish them God speed, we are partakers of their evil deeds, Jo2 1:11. When it is said, None will bless them, and show them respect, more is implied, namely, that all wise and good people will cry out shame on them, and beg of God to defeat them; and woe to those that have the prayers of the saints against them. I cursed his habitation, Job 5:3.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–8. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 129
"Let them be confounded and turned backward, as many as have evil will at Sion" [Psalm 129:5]. They who hate Sion, hate the Church: Sion is the Church. And they who hypocritically enter into the Church, hate the Church. They who refuse to keep the Word of God, hate the Church: "Upon my back have they built:" what will the Church do, save endure the burden even unto the end?
Augustine of HippoAD 430
EXPLANATIONS OF THE PSALMS 129:5
You accuse a person of greed, and he accuses God on the ground that he made gold. Do not be covetous. And God, you reply, should not make gold. This now remains, because you can not restrain your evil deeds, you accuse the good works of God: the creator and architect of the world displeases you. He ought not to make the sun either; for many contend concerning the lights of their windows and drag each other before courts of law. Oh, if we could restrain our vices! For all things are good, because a good God made all things; and his works praise him, when their goodness is considered by him who has the spirit of discerning them, the spirit of piety and wisdom.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 129:5, nestled within the "Songs of Ascents," is a potent imprecatory prayer expressing a fervent desire for divine justice. It calls for the complete humiliation and decisive defeat of all those who harbor active and malicious animosity towards Zion—a multifaceted term representing God's holy city, His chosen dwelling place, and His covenant people. This verse functions as a powerful declaration of faith in God's unwavering sovereignty and His ultimate commitment to vindicate and protect His own against all forms of oppression and opposition.
CONTEXT
Literary Context: Psalm 129 is part of the unique collection known as the "Songs of Ascents" (Psalms 120-134), traditionally sung by pilgrims ascending to Jerusalem for the annual feasts. These psalms often share common threads of longing for God's presence, trust in divine protection, and reflections on Israel's national history of suffering and deliverance. Psalm 129, specifically, serves as a national lament and a plea for future vindication. It opens with a retrospective account of Israel's enduring affliction "from my youth" (Psalms 129:1), vividly portraying their suffering as relentless "plowing upon my back" (Psalms 129:3). Against this backdrop of historical hardship and the Lord's righteous intervention to cut "the cords of the wicked" (Psalms 129:4), verse 5 transitions from recounting past deliverance to a forward-looking prayer, invoking a curse upon those who continue to oppose God's purposes and His people.
Historical & Cultural Context: The historical backdrop of Psalm 129 is deeply embedded in Israel's long and often tumultuous national experience, characterized by repeated subjugation and oppression from various foreign powers and hostile neighbors. The imagery of being "plowed upon" speaks to periods of severe hardship, possibly including slavery, exile, or foreign domination, which left deep scars on the national psyche. In this context, "Zion" transcends its geographical reality as the city of Jerusalem or its temple mount. It embodies the spiritual heart of Israel, the sacred space of God's covenant presence, the dwelling place of His glory, and the center of His redemptive plan for the entire world. To "hate Zion," therefore, was not merely to harbor political or territorial opposition but to stand in direct defiance of God Himself and His divine purposes. The psalm reflects a profound communal memory of suffering and a fervent hope for divine intervention, a sentiment common among ancient peoples who understood their national identity and destiny as inextricably linked to their deity.
Key Themes: Psalms 129:5 powerfully contributes to several overarching themes prominent throughout the Psalms and the broader Old Testament narrative. Firstly, it underscores the theme of Divine Justice, asserting God's active and righteous involvement in human affairs to right wrongs and punish wickedness. The psalmist appeals to a just God who will not permit His people to be perpetually oppressed, a conviction echoed in passages such as Psalm 7:11. Secondly, it highlights the Protection and Vindication of Zion. Zion is presented as God's inviolable dwelling, and those who hate it are seen as directly challenging God's sovereignty and His chosen place. The prayer for their confounding and turning back is a testament to the unwavering belief that God defends His holy city and, by extension, His covenant people, much like the confident declaration found in Psalm 46:5. Finally, the verse speaks to the Ultimate Defeat of Adversaries. The desire for enemies to be "confounded and turned back" signifies their utter failure, shame, and retreat, assuring believers of God's ultimate victory over all forces of evil that oppose His kingdom and His people, a theme resonating deeply in prophetic books like Isaiah 41:11.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 129:5 employs several potent literary devices to convey its powerful message. The most prominent is Imprecation, a prayer or curse that invokes divine wrath or judgment upon enemies. This is a common feature in the Psalms, reflecting a righteous desire for justice in a world where evil often appears to prosper. The use of the jussive mood ("Let them be confounded") expresses this fervent, almost demanding, plea. There is also a strong element of Personification in the reference to "Zion." While Zion is a physical location, it stands here as a living, almost sentient entity, representing God's people, His spiritual kingdom, and His divine presence, capable of being "hated" and defended. This elevates the conflict from a mere geopolitical struggle to a profound spiritual battle. Furthermore, the pairing of "confounded" and "turned back" creates a powerful Parallelism, where two distinct but complementary actions describe the complete and humiliating defeat of the adversaries. The first emphasizes their internal shame and the failure of their intentions, while the second highlights their external rout and physical retreat, together painting a comprehensive picture of divine victory and the futility of opposing God.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while an imprecation, is deeply rooted in the profound theological conviction that God is inherently righteous and just, and that He actively defends His people and His divine purposes. It reflects the Old Testament understanding of a covenant God who responds to the cries of His oppressed people and will ultimately bring judgment upon those who stand in active opposition to His kingdom. The hatred of Zion is understood not merely as an attack on a city or a nation, but as a direct assault on God Himself, making divine intervention a matter of His own honor, faithfulness, and the vindication of His holy name. This psalm, therefore, is not merely an expression of human vengeance but a prayer for the manifestation of God's sovereign justice in the world, assuring believers that evil and oppression will not have the final word.
REFLECTION AND APPLICATION
Psalms 129:5, though a prayer for judgment, offers profound comfort and reassurance to believers today. It serves as a powerful reminder that even when facing intense opposition, spiritual warfare, or the apparent triumph of wickedness, God remains eternally sovereign and perfectly just. While the New Testament calls us to love our enemies and pray for those who persecute us, following the transformative example of Christ, this psalm also validates the righteous longing for divine justice and the unwavering assurance that God will ultimately vindicate His people and His truth. It encourages us to trust that no enemy, no matter how powerful, malicious, or seemingly insurmountable, can ultimately thwart God's eternal plans for His Church or His kingdom. Our ultimate hope and security are not found in our own strength, strategies, or retaliatory actions, but in the Lord who is "righteous" (Psalms 129:4) and who will ensure that those who set themselves against His purposes will ultimately be put to shame and decisively defeated. This verse fosters a resilient and unshakeable faith, knowing that God is actively working to bring about His perfect justice and establish His eternal reign.
Questions for Reflection
FAQ
How does this imprecatory prayer align with Christian ethics of loving enemies?
Answer: This is a crucial question that highlights the progressive nature of divine revelation from the Old to the New Testament. While Psalms 129:5 expresses a fervent desire for God's justice and the defeat of those who actively hate Zion (representing God's people and purposes), it originates from a covenant context where God's people often faced existential threats and sought divine intervention against real, physical enemies. The New Testament, particularly through the teachings of Jesus, elevates the standard of love to include enemies, as seen in Matthew 5:44 and Romans 12:19. Christians are called to relinquish personal vengeance to God and to actively pursue reconciliation and love. However, the underlying theological principle of God's ultimate justice remains. Imprecatory psalms, therefore, can be understood not as a license for personal hatred or revenge, but as a recognition of God's righteous character, a cry for Him to intervene against systemic evil, and an affirmation that He will ultimately bring all injustice to account. They remind us that God, not humanity, is the ultimate arbiter of justice, and that His kingdom will prevail over all opposition.
CHRIST-CENTERED FULFILLMENT
Psalms 129:5 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the psalmist prays for the confounding of those who hate earthly Zion, Christ's coming inaugurated the spiritual Zion, the Church, which is His body and the true dwelling place of God's Spirit (Ephesians 2:19-22). The "hatred of Zion" now encompasses all opposition to Christ, His gospel, and His Church. The ultimate "confounding and turning back" of enemies is not merely a physical defeat but a decisive spiritual victory, achieved through Christ's triumph on the cross and His glorious resurrection. He disarmed the principalities and powers, making a public spectacle of them and triumphing over them (Colossians 2:15). Those who set themselves against God's eternal kingdom, now represented by the Church, will ultimately face the righteous and inescapable judgment of the Lamb (Revelation 6:16-17). Conversely, those who are "in Christ" are part of the victorious, unshakable Zion, assured that no weapon formed against them shall ultimately prosper (Isaiah 54:17). Thus, the psalmist's fervent cry for vindication is fully realized in Christ's final and complete triumph over sin, death, and all forces that oppose God's eternal purposes, establishing a kingdom that will never be confounded or turned back (Daniel 2:44).