Exegetical and Hermeneutical Commentary of Psalms 122:6
Pray for the peace of Jerusalem: they shall prosper that love thee.
6. Pray for the peace of Jerusalem ] This is probably the right rendering; but the phrase might also be rendered Inquire for the welfare of J., greet or salute her, the customary salutation being “Is it well (lit. peace) with thee?” or “Peace be unto thee.” Cp. Jer 15:5. The rendering of the LXX, “Ask now for Jerusalem the things which belong unto peace,” contains the phrase ( ) used by our Lord as He entered Jerusalem (Luk 19:42, ). May not the whole Psalm have been in His mind at the moment, as Psalms 137 appears to have been ( v. 44, ), suggesting a pathetic contrast between the peace which might have been her lot, and the doom of her enemies which she was blindly dragging down upon herself?
they shall prosper ] Better, may they prosper (R.V. marg.).
that love thee ] The reading may thy tents prosper (cf. Psa 118:15), found in one MS, but in no Ancient Version, is at first sight attractive. But the prayer for the prosperity of those who love Jerusalem follows naturally on the invitation to them to pray for her welfare. Contrast the anathema on those who hate Zion in Psa 129:5. The expression may have been suggested by Lam 1:5, “her enemies prosper.” The words for lover and enemy in Heb. differ by one letter only ( ).
Fuente: The Cambridge Bible for Schools and Colleges
6 9. The recollection of the past glories of Jerusalem leads the Psalmist to pray and bid others pray for her future welfare. A new era of hope seems to be opening before her.
Fuente: The Cambridge Bible for Schools and Colleges
Pray for the peace of Jerusalem – The prosperity, the welfare of Jerusalem – for peace is everywhere the image of prosperity and happiness. Compare Psa 51:18. This is the language which those who were going up to the city – to the house of the Lord – addressed to each other, expressing the joyful feelings of their hearts at their own near approach to the city. It breathes the desire that all would pray for the peace and prosperity of a city so dear to their own souls; where the worship of God was celebrated; where God himself dwelt; where justice was administered: a city of so much importance and so much influence in the land. To us now it inculcates the duty of praying for the church: its peace; its unity; its prosperity; its increase; its influence on our country and on the world at large. It is a prayer that the church may not be divided by schism or heresy; that its members may cherish for each other right feelings; that there may be no jealousies, no envyings, and no jars; that the different branches of the church may regard and treat each other with kindness, with respect, and with mutual recognition; that prosperity may attend them all.
The shall prosper that love thee – Or rather, They shall have peace that love thee; or, May they have peace that love thee. The word prosper conveys an idea which is not in the original. The Hebrew word means to be secure, tranquil, at rest, spoken especially of one who enjoys quiet prosperity, Job 3:26; Job 12:6. The essential idea is that of quietness or rest; and the meaning here is, that those who love Zion will have peace; or, that the tendency of that love is to produce peace. See Rom 5:1. The prayer was for peace; the thought in connection with that was naturally that those who loved Zion would have peace. It is indeed true, in general, that they who love Zion, or who serve God, will prosper (compare the notes at 1Ti 4:8), but that is not the truth taught here. The idea is that they will have peace: peace with God; peace in their own consciences; peace in the prospect of death and of the future world; peace amidst the storms and tempests of life; peace in death, in the grave, and forever.
Fuente: Albert Barnes’ Notes on the Bible
Psa 122:6-9
Pray for the peace of Jerusalem.
The good of the Church
I. Wherein the good of the Church consists.
1. Peace. Not that which results from mere inertness or indifference, but that which co-exists with the highest degree of spiritual life and energy; a peace which springs from unanimity, all being of one mind and one judgment as to the great and paramount questions of Christian doctrine and duty, and displaying one toward another, with respect to minor points, the spirit of humility and kindly forbearance.
2. Prosperity. Not that which is implied in high worldly distinctions; but the gracious presence of Cod with His people, and the abundant continuous effusion of His Holy Spirit upon them.
II. The means by which the good of the Church is to be promoted.
1. Love to the Church is indispensably requisite in order to fit us for rendering to her any effective and acceptable service. Under the influence of this principle, we shall be always ready to engage in any service which may promote the glory of God and the prosperity of His cause; we shall not be discouraged or driven aside by the difficulties that may obstruct our course; we shall patiently endure the infirmities and faults of other men; we shall, in one word, be steadfast, unmovable, etc. (1Co 15:58).
2. Prayer is one direct means of securing the good of the Church (Isa 62:6-7; 2Th 3:1).
3. There must also be corresponding exertion (verse 9). Every person, however humble his station, possesses some degree of ability to promote the good of the Church: let his gifts and influence, of whatever kind they are, be prayerfully and assiduously devoted to this object.
III. The considerations which should urge us onward in this course of duty to the Church.
1. A regard for our own benefit. They shall prosper that love thee. We may with absolute certainty take this promise in its spiritual import. The prosperity of the soul is, after all, our truest and highest prosperity.
2. Another incitement to seek the good of Jerusalem is supplied by philanthropy (verse 8). Whatever concerns the welfare and salvation of our fellow-men concerns us. Our brethren and companions in the kingdom and patience of our Lord Jesus Christ, as members of His visible Church on earth, are obviously and directly interested in all that affects its peace and prosperity. By conserving the peace of the Church, and promoting its prosperity, we therefore contribute to the personal happiness and social elevation and improvement of mankind, in the most direct way, and upon the largest scale.
3. Above all, piety to God should stimulate us in this course (verse 9). All we are and have, and all the good we still hope to realize throughout the vast future of our being, comes from God. Our obligations to serve and glorify Him are infinite, indissoluble, eternal. And is the Church His house, wherein He condescends to dwell? Then with what unremitting solicitude and assiduity should we seek its good! (W. Herren.)
The prosperity of the Church
I. In what the prosperity of the true Church consists.
1. Doubtless, we must take, as a leading feature, though not to the disregard of others which are essential in themselves, that of a faithful and fully preached Gospel.
2. Purity of doctrines.
3. Strictness of discipline.
II. Who are the persons who are commanded to pray for the peace of Jerusalem, and seek its prosperity? They are Christians.
III. The means by which this end is to be accomplished. Our first duty is that of earnest prayer for the prosperity of all people in the Church of Christ, and then sedulous and vigorous effort in order to promote it. (J. S. Elliott.)
Prayer for the peace of the Church
I. The object for which we are to pray.
1. That saving peace may be given to many persons.
2. For the peace of the congregation to which we belong.
3. For the peace of that branch of the Church with which we are connected.
4. For the peace of the whole Church of Christ.
II. The command to pray for the peace of the Church. Pray for the peace of Jerusalem.
1. The persons to whom it is addressed. It is given to all the children of God.
2. Those persons who have broken the peace of the Church and who are to be overcome by prayer. Even good people, by an inadvertent word or deed, or by a mere blameworthy course of action, have done much to injure the cause of Him whom yet they love so much.
3. Him to whom prayer is to be offered. It is to be made to God. He is the hearer of prayer. He only can deliver the Church from the unhappy effects of the inadvertencies of friends, or from the malignity of enemies.
III. The prosperity promised to those who pray for the peace of the Church. They will prosper–
1. By receiving an answer to their prayer.
2. In their souls.
3. According to the fulness of the meaning of the promise. It embraces our every interest, whether of body or of mind, or as connected with ones family, or with the congregation or Church to which we belong, or with the Church at large. It is a God-like promise. (John McKay.)
Prayer for the prosperity of the Church encouraged
I. The peace of Jerusalem. This implies–
1. The piety of its members.
2. A spirit of inquiry, promoting conversion.
3. The prevalence of brotherly love; the spirit of union; the disposition to bear one anothers burdens, relieve one anothers wants.
4. Conscientious and diligent attendance on all the ordinances.
5. The due exercise of discipline.
II. The exhortation to pray for the peace of Jerusalem. There should be stated seasons of prayer for the Divine blessing on the Church: its prosperity will thus be secured, because it is His own concern; it is the sphere in which His glory is displayed; while it provides the only means of saving men. We should pray that He may set His hand a second time to His work, as it concerns the success of His Church.
III. The promise, connected with the exhortation in the text, ensures their own prosperity to these who seek that of the Church. (R. Hall, M. A.)
A eulogy of the Church
1. God established it. The Temple of Solomon was builded by human hands and royal treasures. The king put his own money into it, but God was the real architect and builder. So the Church of Christ to-day is the purchase of the Redeemers blood. It is Gods instrumentality to bring the race back to God.
2. The history of what it has accomplished is another ground of loving, loyal attachment to the Church. It is more than an idea, it is an influence; more than a mere plan, even a power and blessing. It has brought light into human darkness, joy to human grief; it has brought help to the weary and fallen, inspiration H those who were disheartened.
3. It is the only regenerative power to which we may look for the future. Break down the Church of Christ, what else can bring salvation? Education, philosophy, science, and commerce, all the material wealth of the earth cannot take the place of the truth of God, of which His Church is a witness and herald. Take away the Church and you take sway the Gospel itself. In this materialistic age the Church exalts mans spiritual needs. Amid conflicting speculations, when men are saying, Lo, here! lo, there, the Church of God points out the true way of life. The Church is the school of the soul. It defines real manhood. The Church aims at the perfect man in Christ Jesus. In Him we are complete, and by no other method of discipline and culture.
4. We should love the Church because it is our birthplace. When welcomed to heaven it will not be nationality or language that will characterize us. It is in Zion that this man and that man will say, I was born.
5. The Church is our mother. She has fed us and nourished and taught us. We cannot but love her. She cared for us in weakness and spiritual infancy. Surely we should be base indeed to neglect her.
6. The Church is our home. This world is beautiful, but it is but the mere environment of our spiritual life, an incident in our absolute and eternal destiny. The soul can only find a home, restful and satisfying, in this fellowship with Him and His chosen ones we call the Church of Christ. (C. M. Griffin, D. D.)
The duty of praying for the peace of the Church
I. What this peace is.
1. The removal of evils.
2. The enjoyment of positive blessings. Jerusalems prosperity is spiritual. It is produced by the light of Gods countenance, and by the communications of His grace. When under these, the children of Zion grow in knowledge, holiness, and comfort, and enjoy all their privileges undisturbed; then Jerusalem hath peace.
II. Reasons why we are to pray for the peace of Jerusalem.
1. Because God commands us not to hold our peace, till we see her peace.
2. Because of her relation to the God of peace. She is the house of God; the city of the great King; the object of His special providence.
3. Because of her relation to the Prince of Peace. She is His spouse, His body; she is built on Him.
4. Because her peace is purchased at a dear rate, even the blood of the Mediator of peace.
5. Because she has many enemies without, ready on all occasions to disturb her peace.
6. Because she has disturbers of her peace within. (T. Boston, D. D.)
Pray for the peace of Jerusalem
I. The nature of the good contemplated. The prosperity of a Church is seen in its–
1. Spirituality.
(1) Of ministers.
(2) Of people.
2. Purity in discipline.
3. Unity and harmony.
4. Multiplication and extension.
II. The means of attainment proposed.
1. Prayer.
2. Love of Zion.
3. Exertion.
III. The motive. Many lose sight of their connection with Zion as a body; if so, you will never prosper in your own souls. (J. Summerfield, M. A.)
Prayer for the peace of Zion
The singers emotion at sight of the city breaks into exhortation to his fellow-pilgrims to pray for its peace. Verse 6 contains a play on the meaning of the name of the city, which, as we now know from the Tel-el-Amarna tablets, was called The city of peace before the Israelitish conquest. The prayer is that the omen of the name may be fulfilled. The returning exiles were compassed about, by foes, and the name seemed rather irony than prophecy. The Church too, has enemies to confront, and needs ever to offer this prayer. It is a true instinct which has led the Presbyterian Churches of Scotland to close the annual general assemblies with singing this part of our psalm, in the version which touches deep chords in many hearts:–
Pray that Jerusalem may have
Peace and felicity.
A similar play of words lies in the interchange of peace and prosperity, which, in the Hebrew, are closely alike in sound. (A. Maclaren, D. D.)
They shall prosper that love thee.—
Love to the Church of God
I. The specified object of pious affection, on–the Church of God. Here we include the whole body of believers, united under Christ their common head, together with the ministers, officers, laws, regulations, immunities, and designs of the Messiahs kingdom (Eph 4:11-16). This holy attachment is founded on the most reasonable basis.
1. Uniformity of character. Dante has somewhere said, Conformity of character is the bond of friendship. Whatever may he thought of this maxim in its general application to human nature, it certainly is strictly true when applied to the Christian, in reference to his affectionate attachment to the cause of truth.
2. The exhibition of the Divine perfections.
3. The invulnerable security of the Church.
4. Its increasing prosperity and final glory.
II. The distinguishing evidences of its existence.
1. Sorrow in the time of calamity bears testimony to the sincere affection of the friends of Zion.
2. Pious exultation in the day of prosperity.
3. Zealous effort to promote the interests of the Church. Those who are sincerely attached to herd labour to extend her boundaries, in the earth, by the diffusion of Gospel light–the administration of affectionate reproof–the repetition of earnest entreaty–the breathing of fervent intercession–and the communication of pecuniary assistance, supported by a due consistency of character. These are so many additional proofs of pious affection (Jer 26:12; Jer 26:15; 1Co 9:19-23; Exo 36:4-7; Neh 4:15-23).
III. The declared advantage resulting from it:–They shall prosper.
(1) In their reputation. Their ardency of affection–their deep humility–their unwearied patience–their unbending integrity–and the general consistency of their character, procure for them the esteem of all who are like-minded, and very frequently even the approbation and confidence of unconverted men (Act 26:28; Act 27:43).
(2) In their spiritual enjoyments: their capacities are enlarged–their faith increased–their union with Christ strengthened–and their anticipations of heavenly felicity multiplied (1Ti 6:6-8).
(3) In their benevolent enterprises: their children and households instructed and regenerated–the harmony of the Church promoted–the progress of impiety and profaneness impeded–and their ungodly neighbours and friends converted from the error of their ways (Psa 1:3).
(4) In their temporal pursuits: although the religion of Jesus Christ does not warrant the expectation of opulence and grandeur, yet it secures to its adherents a regular supply of necessary things (Psa 37:25; Luk 12:31).
This subject teaches:–
1. That our professions of religion are of a very suspicious character, if unaccompanied with a corresponding zeal for the cause of God.
2. The folly of lukewarmness in matters of a religious nature (Rev 3:16).
3. That genuine piety tends to promote the general welfare of its possessor (1Ti 4:8). (Sketches of Four Hundred Sermons.)
On the love of our country
I. The grounds on which love for our country rests.
1. As the seat of all our best enjoyments in private life.
2. As the seat of true religion.
3. As the seat of liberty and laws; a mild, wise and happy government.
II. The duties to which love of our country gives rise.
1. As private men and Christians, let us cultivate those virtues which are essential to the prosperity of our country. The foundation of all public happiness must be laid in the good conduct of individuals; in their industry, sobriety, justice, and regular attention to the duties of their several stations. Such virtues are the sinews and strength of the state; they are the supports of its prosperity at home, and of its reputation abroad.
2. Let us join to the virtues of private men those which belong to us in a political capacity as subjects and citizens. These must appear, in loyalty to our sovereign, in submission to the authority of rulers and magistrates, and in readiness to support the measures that are taken for public welfare and defence. (H. Blair, D. D.)
On the love of our country
I. The genius and nature of useful true, consistent patriotism.
1. It is a feeling natural to the human mind; the simple, the noble effect of qualities that are amiable and engaging.
2. It is also strongly approved of, beautifully enforced, and solemnly recommended by the language and example of unerring truth.
II. How this disposition ought always to be cherished and invariably expressed.
1. By yielding a due obedience to her existing varied laws.
2. By carefully suppressing, not abetting, or encouraging, in the smallest degree, anything that wears a hurtful, seditious, inflammatory aspect.
3. By uniformly performing such actions as may best advantage the state.
III. Some of those obligations, under which we are laid thus to think, and thus to act.
1. We are inhabitants of Britain, subjects of a free constitution, of wise and happy laws. Encircle the constitution with your love and obedience. Crown it with your prayers, and be glad that you are Britons.
2. Another obligation under which we are laid thus to think and thus to act, naturally springs from that countenance and protection which our present Church arrangement has new for so long so happily enjoyed. (A. Stirling, LL. D.)
On the love of our country
It is incumbent on us to love our country, and to pray for the peace thereof, on account of–
I. Our intimate connection with its inhabitants. If it be natural to the human mind to contract an attachment to those with whom we are united by the ties of affinity and the intercourse of society, then the love of our country is a natural and well-founded affection. It seems to be as natural as the affection of mothers and children, or that between brothers and sisters. It arises out of the very constitution of man, as formed by the hand of God, and is one of the first principles of human nature.
II. Our friends and relatives who belong to it. For many generations past, this has been the land of our ancestors from whom we are descended, and whom we naturally venerate. Here are the sepulchres of our fathers and mothers, the objects of our first and purest affection, whose memories are still dear to us. This is the residence of our friends and neighbours, of our connections and relatives, of all those with whom we are most closely united, and in whose welfare we are most deeply interested. Their happiness, as well as our own, is connected with the public welfare.
III. The civil freedom we enjoy. It is true there may be some defects in the constitution, which experience has discovered, and which time may remedy. And there may be some shameful abuses in the administration which provoke the indignation of the public, and call loudly for redress. Yet, in the midst of these grievances, our situation is preferable to that of almost all nations upon earth.
IV. Our religious liberty. The rights of conscience are respected, and every man is at liberty to draw his own faith from the Word of God, and to worship the Supreme Being in his own way. (A. Donnan.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. Pray for the peace of Jerusalem] shalom signifies both peace and prosperity. Let her unanimity never be disturbed; let her prosperity ever be on the increase!
They shall prosper that love thee.] In the peace and prosperity of the city, they shall find their peace and their prosperity; and even on this ground they should love the city, and labour to promote its best interests. There is a remarkable alliteration in this verse, the letter shin frequently recurring.
Shaalu shelom yerushalam yishlayu ohabeycha.
“Ask ye the prosperity of Jerusalem; they shall be
quiet that love thee.”
There are remarkable specimens of similar alliteration to be found in all poets, ancient and modern. This formed the chief feature of our ancient poetry. Thus in Peter the ploughman: –
“In a somers seysoun whan sete was the sonne
I schoop me in a shrowde as I a sheep were.”
And the same manner often appears, even in Milton himself. See the Il Penseroso: –
“Oft, on a plat of rising ground,
I hear the far-off curfew sound
Over some wide-watered shore,
Swinging slow with sullen roar.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Pray for the peace of Jerusalem; in whose prosperity both your civil and your religious privileges are deeply concerned. They shall prosper; or, let them prosper; the future being taken imperatively, as is very frequent. The Lord grant them prosperity and all happiness.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6, 7. Let peaceincludingprosperity, everywhere prevail.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Pray for the peace of Jerusalem,…. This is said to the persons that solicited the psalmist to go into the house of the Lord; to the truly godly among the tribes that went thither to worship; to his brethren and companions, for whose sake he wished well to Zion; to praying souls, who should not be singular and selfish; not only pray for themselves, but for others; for all saints, and for the church of God in general; for Jerusalem, not merely literally considered; though as that was the metropolis of the nation, and many of them the psalmist addresses were inhabitants of it, it became them to seek and pray for the peace of it, their own peace being concerned in it; see Jer 29:7; but for the spiritual and heavenly Jerusalem, the church of God, and for the peace of it; that Christ, the Man, the Peace, the Peacemaker, who then was not come, might come; that the members of it might enjoy spiritual peace in their son is, and might have peace one with another, and be at peace with their enemies; and enjoy the abundance of peace and prosperity, which will be in the latter day; and will lie in freedom from persecution, in a destruction of antichrist and all the the enemies of the church; in the purity of Gospel truths and ordinances, and the spread of them; in numerous conversions of Jews and Gentiles; in the unity of the Lord’s people in sentiment, worship, and affection; and in a large increase of spiritual light and holiness: all which should be earnestly prayed for by the well-wishers of the cause of Christ; see Isa 62:6. There may be an allusion to the name of Jerusalem, which signifies “they shall see peace”; and it should be prayed for that they might. The argument enforcing this duty exhorted to follows:
they shall prosper that love thee; that love Jerusalem, the church of God; that love Christ, her King; the saints, her citizens; her laws and ordinances; and the word of the Lord that goes out of her, and is ministered in her: which is shown by an attendance with her on them, and by their prayers for her prosperity and welfare: and such prosper in their outward affairs, as Obededom and his family were blessed for the sake of the ark he took in and took care of; and in their spiritual affairs their souls prosper, as Gaius’s did, and as such do who are favoured with the discoveries of the love of God, with an application of pardoning grace and mercy; have a spiritual appetite for the word; when their graces are in lively exercise, their corruptions are subdued, spiritual light and zeal for truth are increased, inward strength is renewed, communion with God is enjoyed, and they are fruitful in every good work.
Fuente: John Gill’s Exposition of the Entire Bible
When the poet thus calls up the picture of his country’s “city of peace” before his mind, the picture of the glory which it still ever possesses, and of the greater glory which it had formerly, he spreads out his hands over it in the distance, blessing it in the kindling of his love, and calls upon all his fellow-countrymen round about and in all places: apprecamini salutem Hierosolymis . So Gesenius correctly ( Thesaurus, p. 1347); for just as signifies to inquire after any one’s well-being, and to greet him with the question: (Jer 15:5), so signifies to find out any one’s prosperity by asking, to gladly know and gladly see that it is well with him, and therefore to be animated by the wish that he may prosper; Syriac, directly: to salute any one; for the interrogatory and the well-wishing , (Luk 10:5; Joh 20:19.), have both of them the same source and meaning. The reading , commended by Ewald, is a recollection of Job 12:6 that is violently brought in here. The loving ones are comprehended with the beloved one, the children with the mother. forms an alliteration with ; the emphatic form occurs even in other instances out of pause (e.g., Psa 57:2). In Psa 122:7 the alliteration of and is again taken up, and both accord with the name of Jerusalem. Ad elegantiam fac it, as Venema observes, perpetua vocum ad se invicem et omnium ad nomen Hierosolymae alliteratio . Both together mark the Song of degrees as such. Happiness, cries out the poet to the holy city from afar, be within thy bulwarks, prosperity within thy palaces, i.e., without and within. , ramparts, circumvallation (from , to surround, Arabic hawl , round about, equally correct whether written or ), and as the parallel word, as in Psa 48:14. The twofold motive of such an earnest wish for peace is love for the brethren and love for the house of God. For the sake of the brethren is he cheerfully resolved to speak peace ( , Luk 19:42) concerning ( , as in Psa 87:3, Deu 6:7, lxx ; cf. with and , to speak peace to, Psa 85:9; Est 10:3) Jerusalem, for the sake of the house of Jahve will he strive after good (i.e., that which tends to her well-being) to her (like in Neh 2:10, cf. , Deu 23:6, Jer 29:7). For although he is now again far from Jerusalem after the visit that is over, he still remains united in love to the holy city as being the goal of his longing, and to those who dwell there as being his brethren and friends. Jerusalem is and will remain the heart of all Israel as surely as Jahve who has His house there, is the God of all Israel.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Prayer for the Church. | |
6 Pray for the peace of Jerusalem: they shall prosper that love thee. 7 Peace be within thy walls, and prosperity within thy palaces. 8 For my brethren and companions’ sakes, I will now say, Peace be within thee. 9 Because of the house of the LORD our God I will seek thy good.
Here, I. David calls upon others to which well to Jerusalem, Psa 122:6; Psa 122:7. Pray for the peace of Jerusalem, for the welfare of it, for all good to it, particularly for the uniting of the inhabitants among themselves and their preservation from the incursions of enemies. This we may truly desire, that in the peace thereof we may have peace; and this we must earnestly pray for, for it is the gift of God, and for it he will be enquired of. Those that can do nothing else for the peace of Jerusalem can pray for it, which is something more than showing their good-will; it is the appointed way of fetching in mercy. The peace and welfare of the gospel church, particularly in our land, is to be earnestly desired and prayed for by every one of us. Now, 1. We are here encouraged in our prayers for Jerusalem’s peace: Those shall prosper that love thee. We must pray for Jerusalem, not out of custom, nor for fashion’s sake, but out of a principle of love to God’s government of man and man’s worship of God; and, in seeking the public welfare, we seek our own, for so well does God love the gates of Zion that he will love all those that do love them, and therefore they cannot but prosper; at least their souls shall prosper by the ordinances they so dearly love. 2. We are here directed in our prayers for it and words are put into our mouths (v. 7): Peace be within thy walls. He teaches us to pray, (1.) For all the inhabitants in general, all within the walls, from the least to the greatest. Peace be in thy fortifications; let them never be attacked, or, if they be, let them never be taken, but be an effectual security to the city. (2.) For the princes and rulers especially: Let prosperity be in the palaces of the great men that sit at the helm and have the direction of public affairs; for, if they prosper, it will be well for the public. The poorer sort are apt to envy the prosperity of the palaces, but they are here taught to pray for it.
II. He resolves that whatever others do he will approve himself a faithful friend to Jerusalem, 1. In his prayers: “I will now say, now I see the tribes so cheerfully resorting hither to the testimony of Israel, and the matter settled, that Jerusalem must be the place where God will record his name, now I will say, Peace be within thee.” He did not say, “Let others pray for the public peace, the priests and the prophets, whose business it is, and the people, that have nothing else to do, and I will fight for it and rule for it.” No; “I will pray for it too.” 2. In his endeavours, with which he will second his prayers: “I will, to the utmost of my power, seek thy good.” Whatever lies within the sphere of our activity to do for the public good we must do it, else we are not sincere in praying for it. Now it might be said, No thanks to David to be so solicitous for the welfare of Jerusalem; it was his own city, and the interests of his family were lodged in it. This is true; yet he professes that this was not the reason why he was in such care for the welfare of Jerusalem, but it proceeded from the warm regard he had, (1.) To the communion of saints: It is for my brethren and companions’ sakes, that is, for the sake of all true-hearted Israelites, whom I look upon as my brethren (so he called them, 1 Chron. xxviii. 2) and who have often been my companions in the worship of God, which has knit my heart to them. (2.) To the ordinances of God: He had set his affections to the house of his God (1 Chron. xxix. 3); he took a great pleasure in public worship, and for that reason would pray for the good of Jerusalem. Then our concern for the public welfare is right when it is the effect of a sincere love to God’s institutions and his faithful worshippers.
Fuente: Matthew Henry’s Whole Bible Commentary
6. Pray ye for the peace of Jerusalem. David now exhorts all the devout worshippers of God to make supplication for the prosperity of the holy city. The more effectually to stir them up to such exercise, he promises that, in this way the divine blessing will descend upon them. The reason why he was so deeply concerned about the prosperity of Jerusalem was, as we have formerly stated — and he again repeats the same thing at the end of the Psalm—because the welfare of the whole Church was inseparably connected with that kingdom and priesthood. Now as each of us in particular, were the whole Church to be involved in ruin, must necessarily perish miserably, it is not surprising to find David recommending to all the children of God to cultivate this anxious concern about the Church. If we would order our prayers aright, let us always begin with pleading that the Lord would be pleased to preserve this sacred community. Whoever, confining his attention to his own personal advantage, is indifferent about the common weal, he not only gives evidence that he is destitute of all true feeling of godliness, but in vain desires his own prosperity, and will profit nothing by his prayers, since he does not observe the due order. (72) Similar is the drift of the promise which is added immediately after: They shall prosper that love thee; which, however, may be read in the form of a wish, May those who love thee prosper But the sense in either case is almost the same. Farther, although the Hebrew verb שלה, shalah, which the Prophet here uses, signifies to live in quietness or peace, yet as the Hebrew noun for peace, from which it is derived, is employed by him generally for a joyful and happy condition, I have no doubt that he here announces in general to all the godly who have the well being of the Church near their heart, that they shall enjoy the blessing of God and a prosperous life. This sentence frequently occurs in the Prophecies of Isaiah, from the 54 chapter to the end of the book (Isa 54:0 -66). Hence we learn that the curse of God rests upon all such as afflict the Church, or plot and endeavor by any kind of mischief to accomplish its destruction.
(72) “ Et ne proufiter arien par ses prieres, d’autant qu’il n’observe point l’ordre legitime ” — Fr.
Fuente: Calvin’s Complete Commentary
(6, 7) It is impossible in English to reproduce the effect of the original in these references to the usual greetings of the East, since at the same time they contain alliterations and a play on the name of Jerusalem. There is first the challenge to the body of pilgrims to give the customary salutation, and then it is taken up in a threefold wish, varied each time. Then follows the reason of this unanimous and hearty prayer: Ask for the peace of the city of peace; prosperity be to thy lovers, peace within thy walls, prosperity in thy palaces.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6, 7. Peace of Jerusalem peace prosperity The “peace of Jerusalem” involved the peace of the nation, the “peace” of the Church, and the orderly and edifying worship of God. Prayer for the “peace” of the Church and the nation, is a prime religious duty. There is an alliteration in the Hebrew, curious and sprightly, (somewhat like shelom, shelaim, yish-lavoo, shalom, shalvah,) indicated in the following italicized words: “Pray for the peace of the city of peace, (Jeru- shalem, Heb 7:2😉 they shall have peace that love thee. Peace be within thy walls, and peace within thy palaces,” (Psa 122:7,) is according to the true Hebrew salutation.
Num 6:26; Mat 10:12-13
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 122:6. Pray for the peace of Jerusalem Mr. Schultens hath shewn, that the word rendered peace, signifies pure unmixed prosperity; undisturbed, and free from the corruption of any calamities, See his Origin. vol. 2: p. 63. This psalm is in the title ascribed to David, and it is worthy the pen of so elegant a writer. From the beginning of it, it plainly appears, that when he had placed the ark in its proper habitation, and so far finished his buildings, as that the city was capable of receiving the people who should come up to celebrate their first festival there, he had been informed that they expressed a general desire of ascending to it, and visiting the house of the Lord; a privilege which they were seldom sure of obtaining before. I was glad, &c. Psa 122:1. When they were actually come up to the city, and had just entered the gate, they are represented as crying out with triumph, in the height of their surprise and joy, when from the gate they beheld the buildings which presented themselves to their view: “Jerusalem is built! ‘Tis a city well compact within itself, stately, beautiful, and regular!” The description, as it were, places us under the very gate; and the houses and palaces rise almost conspicuous to our view. What added to their joy, when they beheld the city, was, the presence of the ark in it, the courts of judicature, and the several other circumstances mentioned in the psalm. How natural and affecting also is the sudden change, from admiration into devotion, breathing out ardent prayers for the peace and prosperity of a city which so many considerations united to endear to them, and render them solicitous for its safety. The Psalmist closes the ode with a solemn assurance to his people, whom he stiles his brethren and friends, that for their sakes, and the high reverence which he bare to the house of God, he would himself both pray for the prosperity, and in the whole of his government endeavour to secure the tranquillity and welfare of the city. And indeed this psalm has ever been admired by the best judges, both for the composition and the matter of it. Chandler.
REFLECTIONS.1st, They who love God, cannot but delight to draw near unto him in the ordinances of his worship.
1. The Psalmist expresses his joy at the invitation given by other gracious souls like his own. I was glad when they said unto me, Let us go into the house of the Lord, the earthly sanctuary, typical of the church of God; where believers with gladness continue to assemble themselves for public worship, stirring up each other to greater diligence and liveliness in the blessed work. Our feet shall stand within thy gates, O Jerusalem, and find there a happy rest after our travels; but how much more delightful when the faithful shall enter the streets of the new Jerusalem, and find the eternal rest which there remaineth for the people of God!
2. He describes this happy place. Jerusalem is builded as a city, that is compact together; firm the foundation, the houses regularly built, by art and nature strongly defended. Thus is the Church of God built on the rock of age, the members closely united in love, and protected by the arms of Omnipotence: whither the tribes go up, the tribes of the Lord, obedient to his commands, and thrice a year appearing before him at the temple, to the testimony of Israel, to the ark, the symbol of the divine presence, to consult his mind and will, and to give thanks unto the name of the Lord, offering their sacrifices and praises before him. For there are set thrones of judgment, the courts of judicature, and the royal residence of Israel’s kings, the thrones of the house of David. In the gospel-church, Jesus places his word, and promises his Spirit, as the ark of the testimony, to direct and guide us; there he erects his throne also, reigning as king in the hearts of his people; prescribing the rule of their conduct, and the ordinances of his worship; and with him the thrones of the faithful will shortly be placed; when brought to the heavenly Zion, they shall reign with him in glory everlasting.
2nd, David calls upon every pious Israelite,
1. To pray for the peace of Jerusalem, for the prosperity of all who dwelt therein, and for the nation who resorted thither. Note; (1.) We are bound to pray for our place and nation, for in the peace thereof we shall have peace. (2.) The prosperity and peace of God’s church will be the first concern and prayer of all the friends of David’s Son.
2. The blessing of such prayers will return on those who offer them. They shall prosper that love thee, their souls shall be refreshed with the graces they beg for others, and they shall spiritually increase with the increase of God.
3. The proper prayers are suggested. Peace be within thy walls, outward peace from enemies, the peace of God which passeth all understanding, and mutual peace and love, which no dispute, discord, or divisions may ever interrupt: Oh when shall it yet be! and prosperity within thy palaces, for it will then go well with the church of God, when they, who by eminence of station are most exalted, abound with gifts and graces, for the government and edification of the body.
4. He resolves that this shall be his own prayer and practice; I will say, Peace be within thee, and not only with heart desire it, but with hand labour for it; I will seek thy good. Note; To pray one way, and act another, is arrant hypocrisy. Two reasons he suggests why he should thus do, [l.] For my brethren and companion’s sake; the saints of God, high or low, rich or poor; David counted them as brethren, delighted in their company, and sought their happiness; and so should we. [2.] Because of the house of the lord our God; God’s glory was his first pursuit, the enlargement of his church his great desire, and therefore he could not but pray for it, and labour to promote it. The Lord help us to go and do likewise.
Fuente: Commentary on the Holy Bible by Thomas Coke
Having celebrated the praises of Jerusalem, the Psalmist here calls upon all the people to pray for its prosperity; and as a accommodation, declares that blessings shall attend all who do so. And finally he himself resolves, that whatsoever be the resolution of others, he will seek its welfare. If we spiritualize these verses with an eye to the Zion of Jesus, and his brethren and companions, how doth the subject arise in glory! Blessed, indeed, is it to see the tribes going up thrice in a year to the Jerusalem of old; and the Lord defending their houses during their absence from every foe. Exo 34:23-24 . But in the gospel Zion, Jesus holds a feast every day, and all the day, and through him we may have access continually to the Father by one Spirit. Eph 2:18 . And when the Lord shall finally bring home his people to the Jerusalem that is above, where the promise runs, the ransomed of Zion shall return with songs and everlasting joy upon their heads; then will the church sit down upon the throne of Jesus, and dwell with him forever. Reader, do see those sweet scriptures, Isa 35:10 ; Rev 21:10Rev 21:10 , to the end.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 122:6 Pray for the peace of Jerusalem: they shall prosper that love thee.
Ver. 6. Pray for the peace of Jerusalem ] Peace is a voluminous mercy, and must therefore be prayed for, peace both of conscience and of country. It is well with bees when they make a noise in the hive; but with men, when they are at quiet in Church and State. Among the Persians he that offered sacrifice prayed not only for himself, but for all his countrymen, and especially for the king (Herodot. lib. i.).
They shall prosper that love thee
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 122:6-9
6Pray for the peace of Jerusalem:
May they prosper who love you.
7May peace be within your walls,
And prosperity within your palaces.
8For the sake of my brothers and my friends,
I will now say, May peace be within you.
9For the sake of the house of the Lord our God,
I will seek your good.
Psa 122:6-9 This strophe denotes a call to prayer.
1. Qal imperative – Psa 122:6 a
2. two jussives – Psa 122:6 b,7a
3. two cohortatives – Psa 122:8 b,9b
Because Jerusalem was the capital of David’s Kingdom and the permanent site of the temple, it had a special place of emphasis in the OT.
However, I think the NT has universalized the national promises to Israel to include all humanity. The focus of biblical faith is no longer the temple in Jerusalem but the new and superior temple in Jesus (see the book of Hebrews). Neither Jesus or any Apostle ever reaffirms the national, geographical promises to Israel. I know this is different from what you read/hear from many authors/preachers, seminaries. Please check the following Special Topics before you reject this theological assertion.
1. Special Topic: Why Do OT Covenant Promises Seem so Different From NT Covenant Promises?
2. Special Topic: YHWH’s Eternal Redemptive Plan
Psa 122:6 peace The term (see Special Topic: Peace [shalom]), peace (BDB 1022) forms part of the name Jerusalem. Remember the site of the temple was Mt. Moriah (cf. Genesis 22). In Genesis 14 it is called Salem. These word plays are not so much etymological as sound plays in Hebrew, but the words are not Hebrew.
Notice the number of sound plays in Psa 122:6.
1. pray — (BDB 981, KB 1371)
2. peace — (BDB 1022)
3. Jerusalem — (BDB 436)
4. prosper — (BDB 1017, KB 1503)
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. To which period of Israel’s history does this Psalm relate?
2. How is Psa 122:5 related to 2 Samuel 7?
3. Should Christians still pray for Jerusalem’s peace and prosperity?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Pray for the peace of Jerusalem. Figure of speech Paronomasia (App-6), sha’alu shelom yerushalam yishlayu. See App-67.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 122:6-7
Psa 122:6-7
“Pray for the peace of Jerusalem:
They shall prosper that love thee.
Peace be within thy walls,
And prosperity within thy palaces.”
“Prosperity within the palaces of Jerusalem” does not fit the post-exilic period. During that era, Israel had no princes or kings living in palaces; and thus these verses support the superscription that makes this “A Psalm of David.”
E.M. Zerr:
Psa 122:6. There were many heathen nations not far from Jerusalem that would envy its power among the governments of the world. David called for prayers that the capital of his beloved country might reign in peace over her citizens.
Psa 122:7. The walls were for the protection of the city as a whole, and the palaces were for the housing of citizens. The Psalmist prayed for the peace of all.
Fuente: Old and New Testaments Restoration Commentary
Pray: Psa 51:18, Psa 137:6, Psa 137:7, Jer 51:50, Joh 17:21, Eph 4:3, 2Th 3:16
they shall: Gen 12:3, Num 24:9, 1Jo 3:14
Reciprocal: Gen 24:12 – I pray 1Ki 5:7 – Blessed 1Ki 8:66 – joyful Neh 1:2 – I asked Neh 2:10 – it grieved Neh 2:12 – my God Neh 2:20 – The God Neh 13:14 – Remember me Est 7:3 – my people Est 10:3 – seeking Psa 25:22 – General Psa 128:5 – thou shalt see Psa 129:5 – be confounded Psa 133:1 – how good Psa 147:14 – He maketh peace Isa 62:1 – Zion’s Isa 66:10 – all ye that love Mat 5:9 – are Rom 5:1 – we have Eph 6:23 – Peace Jam 1:17 – no variableness
Fuente: The Treasury of Scripture Knowledge
Psa 122:6-9. Pray for the peace of Jerusalem In the prosperity of which both your civil and religious privileges are deeply concerned. They shall prosper that love thee Or, Let them prosper, the future being taken imperatively, as is very frequent. The Lord grant them prosperity and all happiness. Peace be within thy walls In all thy dwellings; and prosperity within thy palaces Especially in the dwellings of thy princes and rulers, whose welfare and prosperity may be a public blessing to all the people. For my brethren and companions sakes And this I desire, says David, not only, nor chiefly, for my own security and for the glory of my empire, but for the sake of all my fellow-citizens, and of all the Israelites, whom, though my subjects, I must own for my brethren and companions in the chief privileges and blessings enjoyed at Jerusalem. Because of the house of the Lord Which is now fixed in this city; because of the ordinances of his worship, which are here established. I will seek thy good Thy protection, peace, and prosperity. Thus, in these concluding verses, the psalmist declares the two motives which induced him to utter his best wishes, and to use his best endeavours for the prosperity of Jerusalem; namely, the love of his brethren, whose happiness was involved in that of their city; and the love of God, who had there fixed the residence of his glory. These motives are ever in force, and ought, surely, to operate with marvellous energy upon our hearts, to stir us up to imitate the pattern now before us, in fervent zeal and unwearied labour for the salvation of men, and the glory of our great Redeemer; both which will then be complete, when the church militant shall become the church triumphant, and the heavenly paradise shall be filled with plants taken from its terrestrial nursery. Horne.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3. Prayer for Jerusalem’s peace 122:6-7
David called the Israelites to ask God to maintain Jerusalem (lit. foundation of peace) in peace. They were to pray for God’s prosperity on all who wanted to preserve Jerusalem as the important center it was. They should also pray for the peace and prosperity of all who lived in the city. David himself prayed for the populace. He sought the welfare of Jerusalem chiefly because the house of Yahweh stood within it.
The welfare and continuity of places that are centers for the worship and work of God in the world should occupy the prayers of God’s people.