Exegetical and Hermeneutical Commentary of Psalms 128:5
The LORD shall bless thee out of Zion: and thou shalt see the good of Jerusalem all the days of thy life.
5. The Lord shall bless thee ] It is possible to render thus, and to take the imperatives in the next two lines (lit. and see thou) as equivalent to emphatic futures (cp. Gen 12:2): but it is preferable to render, Jehovah bless thee that thou mayest see the welfare of Jerusalem yea, see thy sons’ sons. See Driver, Tenses, 65.
out of Zion ] Where He sits enthroned as King. Cp. Psa 134:3; Psa 114:7; Psa 20:2.
Fuente: The Cambridge Bible for Schools and Colleges
The Lord shall bless thee out of Zion – Will not merely bless thee in the field and in the house, but will add blessings that seem to come more directly out of Zion, or that seem to be more directly connected with religion: shall bless thee with religious influences in thine own family; shall bless thee by permitting thee to see the growth of the church and the conversion of souls.
And thou shalt see the good of Jerusalem – The prosperity, the happiness of Jerusalem: that is, the good of the church; the advancement of pure religion. The Hebrew might be rendered, And look thou upon the good of Jerusalem – in the imperative; and, thus rendered, it would be a command to regard, in these circumstances, the welfare of Jerusalem, or the prosperity of the church; but the language will also admit of the other construction, and the connection seems to require it. Thus understood, it is a promise that he who is referred to would be permitted to enjoy a view of the continual prosperity of religion in the world.
All the days of thy life – To the very close of life. No higher blessing could be promised to a pious man than that he should see religion always prospering; that the last view which he would have of the world should be the rapid advances of religion; that he should die in a revival of religion.
Fuente: Albert Barnes’ Notes on the Bible
Psa 128:5-6
The Lord shall bless thee out of Zion.
Blessing out of Zion
1. What measure soever of things temporal the Lord shall give to the man that feareth Him, He reserveth unto him all the promises of righteousness and life which the Lords Word holdeth forth to the Church, and of those he shall be sure.
2. The godly man shall not want succession, if God see it good for him, or if not children of his body, yet followers of his faith and footsteps in piety, whom he hath been instrumental to convert.
3. Whatsoever estate the Church of God be in during the godly mans life-time, he shall behold in the mirror of the Lords Word, and in the sensible feeling of his own experience, he shall perceive and take up the blessed condition of the true Church of God, and rejoice therein all his days. (D. Dickson.)
And thou shalt see the good of Jerusalem all the days of thy life.—
Religion the highest good
Is Christianity a good thing for man? Has it fulfilled worthy ideals? Does it give a satisfying revelation of God? Is it pitilessly opposed to all fresh light which comes from nature and science? Would the world get on as well or better without it?
I. The good of Jerusalem is seen in that it speaks good of man. The Christian revelation stands supreme in the honour, worth, and dignity it puts on man; he is sacred from the first, as having been made in the Divine image; sacred, so that even in solitude, where he can do no harm to others, he can sin against himself, by sullying the Divine image in his soul. Take away the Christian ideal, and human life becomes altogether a different thing in kind!–an altogether inferior thing, a mean thing enough, something which may be made more or less civilized, more or less worth living, but bereft of loftiness and grandeur. The Gospel alone in this great universe reveals man to himself, and in doing that it transfigures all else. Walking in the light of Christ, under the influence of His Cross and under the inspiration of His Spirit, life has a noble purpose, sorrow a sweet sanctity, suffering a sublime consolation, and death itself is a stingless transition to glory, honour, immortality, and eternal life.
II. The good of Jerusalem is seen in that it is a present good. It is unfair to the Gospel to represent it as a system of future felicity, to be purchased at the surrender of present good, as profitable only for the life that is to come. The Christian morality has its seat within the soul. It is not a righteousness built up from without, but makes the good man out of the good treasures of the heart. Christianity rests alike its morality and its religion on the answering convictions of the great soul within us. Because we have the truth within us we can hear and know Gods voice. Thus, too, the Christian nations have had a morality of the Home, as well as of the State; a morality that has condemned slavery, even when it was sleek and profitable; a morality that has made divorce an evil; a morality that has made the thought of evil and the imagination of vice guilt before God. The Gospel has been tested, lived, and tried enough to make us say, Thou shalt see the good of Jerusalem all the days of thy life.
III. The good of Jerusalem is seen in that it is the highest good. Its ideal of good is not mere outward prosperity and pleasure. It can sacrifice these. It can feel a thrill of higher joy, as these, if needs be, are trampled under feet. It can bring a deep delight even when the crown of thorns is on the temple, and when the sword of human power is at the heart. We can get no joy of heroism, in the mere utilities and expediencies of earthly life. The highest good may be to drain the cup of sorrow; the highest good may he in bearing a cruel cross. Whether you think of the good of Jerusalem as meaning a restful conscience, a life at peace with God, or a joyful hope of immortality, it is the higher good, and could the sainted heroes and martyrs of old time come back to earth from the felicities of heaven, they would choose the good of Jerusalem to all other good which this world could offer them, did it exclude conscience and Christ.
IV. The good of Jerusalem is seen in that it is a unique good. None can present aught like it to us, in type or kind. It stands alone. We cannot, I know, exactly analyze the morality, the honour, the civil integrity, the home fidelity, the philanthropic charity, the moral earnestness of English life; something may come from custom, something from native instinct, something from public estimate, but he must be impervious to truth who does not acknowledge how very much we owe to what my subject means by Jerusalem. There is a might of influence at work in it which has no other fountain so high, no other channel so deep, no other onward flow so vital and Divine.
V. The good of Jerusalem is seen in that it is a prospective good. All that goes to make a saintly character here, goes to make heaven there! The innumerable array of saints, who walk in white, surround us, like the snow-clad mountains around Jerusalem, and with them we look to enjoy through eternal ages the good of Jerusalem all the days of our life, where there are pleasures for evermore. (W. M. Statham.)
The happiness of a godly life
In every age the practice of religion and virtue has appeared to all prudent inquirers the likeliest and surest way to avoid the miseries of life, and secure the enjoyments of it. The first advantage which the psalmist promises to the pious comprehends in general health and success in their affairs (verse 2). The next is a particular blessing of the nearest concern; the possession of domestic and conjugal felicity in the midst of a large and well-ordered family (verse 3). But still, as good persons can never thoroughly relish their own private welfare, if the community suffers at the same time, or calamities are likely to befall it soon, an assurance is given them in the last place that their exemplary obedience to the laws of God will, through His mercy, contribute to their being witnesses of the prosperity, both of their country and their descendants, during a long course of years (verses 5, 6). In which concluding part of this most pleasing view even of the present condition of religious and virtuous persons, we have it signified to us–
I. That a large portion of their happiness consists in the flourishing state of their country. Everything hath an influence on our enjoyments, in proportion to the share which it hath in our affections. And affection to the public never fails to be remarkably strong in worthy breasts. It shows a rightness and greatness of mind, capable of being affected by a common interest: it shows the most amiable of virtues, love, towards a large part of our fellow-creatures, and implies nothing contrary towards the rest. For the real good of every people in the world is compatible with the real good of every other. To rule and to oppress is no good to any: and peace and liberty and friendly intercourse for mutual convenience all the nations of the earth may enjoy at once.
II. That the happiness accruing to good men from the flourishing state of their country is greatly increased by the prospect that their own posterity will continue to flourish with it. How strongly must such a hope induce them to secure by good example and instruction this highest honour and blessedness to such as are to inherit their dignities! And how warm a return of most affectionate gratitude will they merit and receive from mankind, if virtue and liberty shall not only be supported by them in the present age, but transmitted to succeeding ones, by their pious care of forming their progeny to the knowledge and the love of public good! The prospect only of childrens children would have little joy in it without that of peace upon Israel: without a reasonable expectation of their contributing to the true glory of the family, from which they spring, and the true happiness of the nation over which they are to preside. But when due provision is made for this, both sovereign and people may take up the words of the psalmist (Psa 127:4-5).
III. That both depend on the Divine benediction (Psa 127:1-2; Psa 127:4). It is not indeed possible for us in many cases to discern particularly in what manner the providence of God conducts things: but we may plainly discern, in general, that as the whole course of nature is nothing else than the free appointment which He hath been pleased to make; as the motions of the inanimate world proceed from those which He originally impressed upon it; and all the thoughts and actions of intelligent beings are doubtless absolutely subject to the influence of their Maker; since we see they are greatly subject, and often when they perceive it not, to that of their fellow-creatures; it must be in His power by various ways–perhaps the more effectual for being unknown–to dispose of everything so as may best answer His wise purposes of mercy or correction. And as He evidently can do this, it is likewise evidently worthy of Him to do it; for the highest of His titles is that of the moral governor of the universe; and therefore we may firmly believe the Scripture assuring us that He doth it in fact; that He makes all things work together for good to them that love Him, and curses the very blessings of those who love Him not. (T. Seeker.)
Seeing the good of Jerusalem
The good of Jerusalem was an universal benefit; and it is a source of rejoicing to every believer. His interest is identified with the welfare of the Church; and God blesses him when He blesses Zion. Is it not so? There is no security for national peace, no security for domestic happiness, except through the diffusion of that truth of which the Church is the depositary. Wherever Christianity appears, she waves the olive-branch to the shouting nations, and elevates those affections which make home the scene of quiet, enduring bliss. Mankind are all lying under the curse of a broken law; and it is the belief of the Gospel alone which reconciles man to God, delivers him from the plague of his own heart, makes him holy and useful on earth, and prepares him for the blissful activity of heaven. These things being so, the Christian is delighted to see the Church raised up from the dust, and enlivened with the presence of the life-giving Spirit. A burden is taken off his mind when he beholds a breach made in some huge wall of heathenism or Mohammedanism, through which the minister of Christ may enter, unfurl the banner of redemption, and scatter abroad those leaves of the tree of life which are for the healing of the nations. He watches with intense interest the operations of Divine providence, and loves to trace the majestic steps of Him who is making all things subservient to His own glory and to the salvation of the world. For this he labours, and for this he prays. His work sends him to his prayers, and his prayers send him to his work. (N. McMichael.)
And peace upon Israel.—
Peace upon Israel
O happy land, where Home and Church and State are one system of which the common lifeblood is religion! No other nation thrives like that in which piety is pure and prosperous. Through one rejoicing citizen or household God makes many happy; and the good man is blessed in the blessedness he diffuses. It is a circle of blessing, the Lord, the saint, and the neighbour; closet prayer, family worship and temple service; the Home, the Church and the State. Like the cloud falling upon the earth, the river running to the sea, and the ocean rising to the sky, it is a perpetual round of fertility, beauty and thanksgiving, regarded with complacence by the radiant Artificer enthroned in the heavens. All goes on together. It is not the Church blest now, the government next, and then the citizen, but each supporting and supported by the rest, and all depending on Gods unfailing blessing. The Christian country is His habitation, His vine is the branching Church, and His olive-plants are God-fearing people. The profitableness of walking in the ways of the Lord is not the brightness of a transient summer. No winter comes to chill the felicity, and check its circulation. Thou shalt see the good of Jerusalem all the days of thy life. Those days shall not be few. Nothing so surely as holy wisdom and understanding prolongs life. It is interesting to see some aged statesman toiling for the public good, though he must soon leave all the work to others. A more beautiful and useful sight is a Christian still cheerfully praying and labouring for the Churchs and the countrys welfare as he draws near the grave. Work on, old pilgrim. Thou mayest not live to enjoy the results of philanthropic movements in which thou art taking part. The longest life closes at last; and prosperous Israel outlives the happy Israelite. Do not, therefore, fret. Thy reward will follow. The true Israelite survives the outward Israel. The land thou lovest and servest is a type of the better land which thou shalt shortly enter. According to ancient thought, not only the life that now is, but that which is to come, is indicated in the double sentence, Happy shalt thou be, and it shall be well with thee. The Source of thy blessedness will not dry up, but gush forth more plentifully in the valley of shadows. The Spring of thy joys will more nearly reveal Himself in death. After ages and ages, more than ages will remain to thee of perfect felicity. Never declining, ever advancing, thy bliss will be eternal. For ever and ever blessed is every one that feareth the Lord; that walketh in His ways. Religion on earth is the seed in the ground; its mighty growth is in heaven. (E. J. Robinson.)
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Psa 129:1-8
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. The Lord shall bless thee out of Zion] In all thy approaches to him in his house by prayer, by sacrifice, and by offering, thou shalt have his especial blessing. Thou shalt thrive every where, and in all things.
And thou shalt see the good of Jerusalem] Thou shalt see the cause of God flourish in thy lifetime, and his Church in great prosperity.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Out of Zion; from the ark in Zion, and with those spiritual and everlasting blessings which are to be had no where but in Zion, and from the God who dwelleth in Zion, and with all other mercies which thou shalt ask of God in Zion.
The good of Jerusalem; the prosperity of that city to which thou belongest, and which is the only seat of Gods special presence, and of his worship, whose felicity therefore is very delightful to every good man, and upon whose peace the peace and safety of every member of it depends, as every seaman is concerned in the safety of the ship in which he is.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. In temporal blessings thepious do not forget the richer blessings of God’s grace, which theyshall ever enjoy.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The Lord shall bless thee out of Zion,…. The church of God, where he dwells, out of which he shines, even the Word of the Lord, as the Targum in the king’s Bible; and where he commands his blessings of grace to descend on his people, even life for evermore, Ps 133:3. Here he blesses them with his word and ordinances, which are the goodness and fatness of his house, and with his presence in them; so that the man that fears God is blessed, not only in his person, and in his family, but in the house of God; see Ps 118:26;
and thou shall see the good of Jerusalem all the days of thy life; the goodness of God in Jerusalem, which is another name for the church of God; the beauty of the Lord in his house and ordinances; his power and his glory in the sanctuary: or should see the church of God in prosperous circumstances all his days; true religion flourish, the power of godliness in the professors of it; the word and ordinances blessed to the edification of saints, and many sinners converted and gathered in. This may be applied to Christ, Isa 53:11.
Fuente: John Gill’s Exposition of the Entire Bible
5. Jehovah shall bless thee from Zion. Some, would have this sentence to be a prayer, and therefore they resolve the future tense into the optative mood. But it seems rather to be a continued statement of the same doctrine previously dwelt on, the Prophet now expressing more plainly that the benefits which he has recounted are to be ascribed to God as their author. Although the gifts of God often present themselves before our eyes, yet through the obscurity which false imaginations throw around them our perception of them is dim and imperfect. Hence this repetition of the sentiment, That whenever true believers meet with any prosperous events in the course of their life, it is the effect of the divine blessing, is not to be deemed superfluous. The persons described are said to be blessed from Zion, to lead them to call to remembrance the covenant into which God had entered with them, for he had graciously promised to be favorable to the observers of his law; and these principles of godliness they had imbibed from their infancy. The Prophet, therefore, declares that it is no novel doctrine or something before unheard of which he adduces, the law having long ago taught them that it is made manifest even by the temporary benefits conferred on those who serve God, that the pains taken in serving him are not thrown away; and he affirms that of this they shall actually have the experience. What is added concerning the good of Jerusalem is to be regarded as en-joining upon the godly the duty not only of seeking their own individual welfare, or of being devoted to their own peculiar interests, but rather of having it as chief desire to see the Church of God in a flourishing condition. It would be a very unreasonable thing for each member to desire what may be profitable for itself, while in the meantime the body was neglected. From our extreme proneness to err in that respect, the Prophet, with good reason, recommends solicitude about the public welfare; and he mingles together domestic blessings and the common benefits of the Church in such a way as to show us that they are things joined together, and which it is unlawful to put asuader.
Fuente: Calvin’s Complete Commentary
(5) Shall . . . shalt.Here and in the next verse the optative is plainly required: May Jehovah, &c; mayst thou see, &c. The patriotic sentiment could not wait long for expression in such a psalm. No people ever perceived more strongly than the Jews the connection between the welfare of the state and that of the family.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Out of Zion The Hebrew knows no blessing apart from the Church, the covenant, and worship of God. The blessing must come from Zion, if it comes from God.
See the good of Jerusalem Next to his Church ranks his country, his nation. With the good of Jerusalem is connected all individual good. The religious-civic type of this psalm suits the lofty patriotism and piety of the time of David and the former part of Solomon’s reign, and as fitly the time of the return of the exiles.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 128:5 The LORD shall bless thee out of Zion: and thou shalt see the good of Jerusalem all the days of thy life.
Ver. 5. The Lord shall bless thee out of Zion ] viz. With spiritual benedictions, Eph 1:3 , and these are far better than all other that heaven and earth afford, Psa 134:3 .
And thou shalt see the good of Jerusalem
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 128:5-6
5The Lord bless you from Zion,
And may you see the prosperity of Jerusalem all the days of your life.
6Indeed, may you see your children’s children.
Peace be upon Israel!
Psa 128:5-6 This is a closing prayer for both the individual faithful follower and national Israel (cf. Psa 128:6 b).
1. Psa 128:5 a – bless (BDB 138, KB 159, Piel imperfect used in a jussive sense)
2. Psa 128:5 b – may you see. . . (BDB 906, KB 1157, Qal imperative)
3. Psa 128:6 a – same as #2
4. Psa 128:6 b – no verb but an assumed prayer (cf. Psa 125:5)
It is interesting that Paul’s allusion to the church in Gal 6:16 uses similar phrasing to Psa 128:6. Whether it is a direct, conscious allusion is uncertain.
Notice that the prosperity of Jerusalem is parallel to see your children’s children. This refers to long term peace, prosperity, and societal stability.
Psa 128:5 from Zion This refers to YHWH dwelling in the temple (cf. Ps. 123:3). See Special Topic: Zion .
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Define the Hebrew term blessed (Psa 128:1 a).
2. Define the Hebrew term fear (Psa 128:1 a).
3. Why is many children considered a blessing?
4. How are the categories of faith, home, and nation linked?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
And thou shalt see: or, That thou mayest see.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 128:5-6
Psa 128:5-6
“Jehovah bless thee out of Zion:
And see thou the good of Jerusalem all the days of thy life.
Yea, see thou thy children’s children.
Peace be upon Israel.”
“The Lord bless thee from Zion” (Psa 128:5). The thought here is that God’s blessings upon his people are actually conveyed via the Lord’s established religion. The prosperity and happiness of every God-fearing family upon earth is, in some degree, contingent upon the prosperity of holy religion in their community. From this comes the obligation of every God-fearing family, in our own times as well as in theirs, to support faithfully the advancement of the Word of God. This is done by faithful attendance of public worship and by faithful study of the Bible.
“Thou shalt see the good of Jerusalem all the days of thy life” (Psa 128:5). “The man who fears the Lord is a man whose happiness is imperfect unless he can see also the prosperity of Jerusalem.
“All the days of thy life” (Psa 128:5). There is more than a hint here that the God-fearing man will have a long life, a truth which is confirmed in the following verse. To be sure, “time and circumstance happen unto all men”; and there must, of course, be exceptions to a rule such as this; but, in the general sense, it is most certainly the truth.
“May you see your children’s children” (Psa 128:6). Solomon said that, “Children’s children are the crown of an old man” (Pro 17:6). Spurgeon’s comment on this was that, “The good man is glad that a pious stock is likely to be continued; he rejoices in the belief that other homes as happy as his own will be established, wherein there are altars to the glory of God.
“Peace be upon Israel” (Psa 128:6). When this was written, God’s Israel was composed of the “seed” of Abraham, Isaac and Jacob; but, even at that time, all of the literal posterity of the patriarchs were not counted as God’s Israel, as for example, in the case of the Edomites and the Ishmaelites, all of whom were just as much Abraham’s children as were any others.
The true Israel, for a long period of history, was indistinguishable from the nation, which became more and more wicked. For example, in the times of Elijah, there were only 7,000 worshippers of God in the millions of the population of the nation. By the times of Christ, the true Israel had dwindled to a comparatively few, including the apostles and prophets of the new dispensation. These became the nucleus of the Greater Israel known as Christianity, of which Paul wrote, when he said, “Peace be… and mercy upon the Israel of God” (Gal 6:16).
In our own times, all who fear the Lord and follow his teachings, are as fully concerned for the peace and prosperity of the Church which is the New Israel as were any who lived under the Old Covenant were solicitous for the welfare of the Old Israel.
E.M. Zerr:
Psa 128:5. Zion was a place in Jerusalem where the temple was located. The verse indicates that the promised blessings would issue from the divine headquarters.
Psa 128:6. The prospect of seeing one’s children’s children means that he will have a long life. Peace upon Israel would be welcomed by a righteous man.
Fuente: Old and New Testaments Restoration Commentary
bless thee: Psa 20:2, Psa 118:26, Psa 134:3, Isa 2:3, Eph 1:3
thou shalt see: Psa 122:6, Isa 33:20
Reciprocal: Exo 20:24 – will bless thee 1Ki 1:48 – mine eyes Psa 115:13 – He will bless Jer 31:23 – The Lord
Fuente: The Treasury of Scripture Knowledge
Psa 128:5-6. The Lord shall bless thee out of Zion Where the ark of the covenant was, and where the pious Israelites attended to offer their devotions. He will bless thee with those spiritual and everlasting blessings which are to be had nowhere but in Zion, and from the God who dwells in Zion, blessings which flow, not from common providence, but from special grace, and with all other mercies which thou shalt ask of God in Zion. And thou shalt see the good of Jerusalem The prosperity of that city to which thou belongest, and which is the only seat of Gods worship and special presence, and whose good, therefore, is very delightful to every pious Israelite, and upon whose peace and safety those of every citizen of it depend, as every seaman is concerned in the safety of the ship in which he sails. Thou shalt see thy childrens children Thy family shall be built up and continued, and thou shalt have the pleasure of seeing it; and peace upon Israel Not only upon Jerusalem, and parts adjacent, but upon all the tribes and people of Israel. Thy private comforts shall not be allayed and imbittered by public troubles, but thou shalt see the welfare of Gods church and of thy native country, which every man that fears God is no less concerned for than for the prosperity of his own family. For a good man can have little comfort in seeing his childrens children, unless, withal, he sees peace upon Israel, and have hopes of transmitting the entail of religion, pure and entire, to those that shall come after him.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
128:5 The LORD shall {d} bless thee out of Zion: and thou shalt see the good of {e} Jerusalem all the days of thy life.
(d) Because of the spiritual blessing which God has made to his Church, these temporal things will be granted.
(e) For unless God blessed his Church publicly, this private blessing was nothing.
Fuente: Geneva Bible Notes
3. Specific supplications for blessing 128:5-6
The psalmist offered a general prayer for his readers’ future, and then specified particular blessings following the form he used in Psa 128:1-4. The petition concerning seeing Jerusalem prosper all of one’s days is appropriate in a psalm of ascent. The prosperity of the city would extend to every family in the nation ultimately. Seeing one’s grandchildren also expresses God’s continued blessing for many years to come.
"From bride and groom to grandparents in just six verses! How time flies! Three generations are represented in the psalm, and all of them walking with the Lord." [Note: Ibid., p. 349.]
This psalm beautifully tied family and nation together in the thinking of the pilgrim Israelite who traveled with his family to Jerusalem for a national feast. It is a reminder of the importance of God’s blessing on both home and nation that are mutually dependent. Families and nations can only succeed with God’s blessing.