Exegetical and Hermeneutical Commentary of Psalms 127:5
Happy [is] the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate.
5. his quiver ] The figure of the preceding verse is continued.
they ] i.e. the fathers of such numerous families.
but they shall speak &c.] Rather, when they speak with enemies in the gate. The open space by the city gate was the place where justice was administered and the citizens met for business or social intercourse (Deu 21:19; Psa 69:12). ‘Speak’ may be used in the technical sense of ‘pleading a cause’ (Jos 20:4), or in a general sense; and the meaning will be that a man with a stalwart family to support him runs no risk of being wronged by powerful enemies through the maladministration of justice, as was too commonly the case (Job 5:4, and the prophets passim): or that in ordinary business and intercourse he will meet with respect as a man of influence and consideration. This explanation is preferable to that which supposes the reference to be to war. In that case ‘speak’ must denote the ‘parley’ which might take place before the assault on a town. When the enemy demands the surrender of the town, it may boldly defy its assailants if it is well manned by a numerous population.
Professor Bevan suggests that the allusion may be to ‘boasting-matches’ like the Mufchara of the Arabs. Before a battle the champion of the tribe would step in front of the ranks, and proclaim to the enemy the nobility and prowess of his tribe. Even in times of peace it was a common occurrence in Arab society for poets to engage in such rivalries, and sometimes they led to fierce and bloody tribal feuds. In such contests the strength of a family would naturally form an important element. See Goldziher, Muhammedanische Studien, 1. 54 ff.
Fuente: The Cambridge Bible for Schools and Colleges
Happy is the man – Hebrew, The happiness of the man. See the notes at Psa 1:1.
That hath his quiver full of them – The quiver is a case in which arrows are carried; and as a man – a hunter or warrior – feels secure when he has his quiver full of arrows, so a man is blessed in proportion to the number of his sons. This is in accordance with the idea often presented in the Bible, and the promise often made there of a numerous posterity as a proof of the divine favor.
They shall not be ashamed – They shall not turn back discomfited, hanging their heads with shame and confusion. See the notes at Job 6:20.
But they shall speak with the enemies in the gate – Margin, shall subdue, or destroy. The Hebrew word, however, means to speak; and the meaning is, that they would speak to their foes in the place of conflict – for a battle occurred often in the gate of a city, as the possession of a gate, or an entrance to a city was of so much importance to those who attacked, and those who defended it. The idea is, that they would speak with effect; they would distinguish themselves; they would let their presence be known. The connection does not allow us to understand this of forensic controversy, or of transactions in business, though these were usually performed at the gates of cities. The meaning is, that they would do honor to the family, and gratify the heart of the parent, by their valor in defending their city and home, or in attacking the cities of the enemies of their country. The psalm is designed to inculcate the lesson of dependence on God for success in everything.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. Happy is the man that hath his quiver full of them] This is generally supposed to mean his house full of children, as his quiver if full of arrows; but I submit whether it be not more congenial to the metaphors in the text to consider it as applying to the wife: “Happy is the man who has a breeding or fruitful wife;” this is the gravida sagittis pharetra “the quiver pregnant with arrows.” But it may be thought the metaphor is not natural. I think otherwise: and I know it to be in the Jewish style, and the style of the times of the captivity, when this Psalm was written, and we find the pudendum muliebre, or human matrix, thus denominated, Ecclus 26:12: , . The reader may consult the place in the Apocrypha, where he will find the verse well enough translated.
With the enemies in the gate.] “When he shall contend with his adversaries in the gate of the house of judgment.”-Targum. The reference is either to courts of justice, which were held at the gates of cities, or to robbers who endeavour to force their way into a house to spoil the inhabitants of their goods. In the first case a man falsely accused, who has a numerous family, has as many witnesses in his behalf as he has children. And in the second case he is not afraid of marauders, because his house is well defended by his active and vigorous sons. It is, I believe, to this last that the psalmist refers.
This Psalm may be entitled, “The Soliloquy of the happy Householder: – The poor man with a large loving family, and in annual expectation of an increase, because his wife, under the Divine blessing, is fruitful.” All are blessed of the Lord, and his hand is invariably upon them for good.
ANALYSIS OF THE HUNDRED AND TWENTY-SEVENTH PSALM
The Jews were at this time very busy in rebuilding their temple, and the houses and walls of their city; and the prophet teaches them that without the assistance of God, nothing will be blessed or preserved, and that their children are his especial blessing also. This the prophet shows by these words repeated, nisi, nisi, frustra, frustra, and proves it by an induction.
I. In civil affairs, whether in house or city.
1. “Except the Lord build the house,” c. God must be the chief builder in the family his blessing and help must be prayed for, for the nourishment of wife, children, servants, cattle, &c.
2. “Except the Lord keep the city,” &c. And so it is in kingdoms and commonwealths. The Jews had now a trowel in one hand, and a sword in the other, for fear of their enemies: but the prophet tells them that the Lord must be their protector and keeper, else their watch, magistrates, judges, &c., would be of little value.
And this he illustrates by an elegant hypothesis of an industrious man who strives to be rich, but looks not to God.
1. “He riseth early.” He is up with the rising of the sun.
2. “He sits up late.” Takes little rest.
3. “He eats the bread of sorrow.” Defrauds himself of necessary food. His mind is full of anxiety and fear: but all this without God’s blessing is vain: “It is vain for you to rise up early,” &c. On the contrary, he who loves and fears God has God’s blessing: “For so he gives his beloved sleep,” in the place of fear and distraction.
II. The prophet then sets down the blessing a man possesses in his children. In reference to their birth,
1. “Lo, children are a heritage,” &c. They are alone the Lord’s gift.
2. As regarding their education: being brought up in the fear of the Lord, they become generous spirits: “As arrows are in the hand of a mighty man,” &c. enabled to do great actions, and to defend themselves and others.
And the benefit will redound to the father in his old age.
1. “Happy is the man that hath,” &c. Of such good children.
2. “He shall not be ashamed,” &c. He shall be able to defend himself, and keep out all injuries, being fortified by his children. And if it so happen that he has a cause pending in the gate, to be tried before the judges, he shall have the patronage of his children, and not suffer in his plea for want of advocates: his sons shall stand up in a just cause for him.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That hath his quiver full of them; who hath a numerous issue; which as it is a great blessing in itself, so Solomons want of it made it more valuable in his eyes.
They shall not be ashamed; such parents fear not the reproach of barrenness, which was grievous, especially among the Jews; of which see Luk 1:25; nor any other shame from their enemies.
They shall speak with the enemies in the gate; they shall courageously plead their cause in courts of judicature, which were in the gates, Deu 21:19; 25:7, not fearing to be crushed by the might of their adversaries, as weak and helpless persons frequently are.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. adversaries in the gateorplace of public business (compare Job 5:4;Psa 69:12).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Happy [is] the man that hath his quiver full of them,…. That is, his house full of them; called a quiver, referring to arrows before mentioned, this being the case in which they are put up: to have many children was always reckoned a great temporal blessing and happiness; see Job 1:2. The Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, render it, “that fills his desire” has as many as he desires or wishes for: the Targum,
“who fills his school of them:”
so Jarchi interprets the children, of the disciples of the wise men. It may be applied to young converts, the children of Christ and of the church; which, when numerous, is a blessing to him and her; see
Isa 49:20;
they shall not be ashamed; the father and his children, as Aben Ezra; parents rather are meant, who are not ashamed when they have many children: with the Romans z, those that had wives and children were preferred in honour to senior persons that had none; and they that had most to those that had fewest; and so with the Persians;
[See comments on Es 5:11];
but they shall speak with the enemies in the gate: where courts of judicature were kept; and so the Targum,
“in the gate of the house of judgment.”
The sense is, that their children should stand and plead the cause of their parents against their adversaries in courts of judicature; or publicly before the eyes of all, as Aben Ezra: and spiritually may design such of Christ’s seed who are set for the defence of the Gospel, are valiant for the truth on earth, and earnestly contend for it; meet the enemy in the gate, publicly oppose him, and behave themselves like men, and are strong.
z A. Gell. Noct. Attic. l. 2. c. 15.
Fuente: John Gill’s Exposition of the Entire Bible
5. They shall not be ashamed when they speak with their enemies in the gate. Here Solomon describes such children as, distinguished by uprightness and integrity, have no hesitation in rendering an account of their life, that they may shut the mouths of the malevolent and of calumniators. In ancient times, as is well known, judicial assemblies (104) were held at the gates of cities. He therefore here speaks of the gate, as if in the present day one should speak of the bench, or the courts, or the senate. Let it be observed that what is chiefly praised in children is innocence, that fathers may estimate this grace at its true value. In the preceding clause he had compared children endued with virtue and excellence of nature to arrows. Now, that no man may put a violent construction upon this comparison, as if it were intended to give children leave, like robbers, to rush upon doing mischief to such as come in their way, reckless of right and wrong, he expressly represents virtue and moral integrity as constituting the protection which they ought to afford to their fathers. He teaches us, then, that the children which we ought to wish for, are not such as may violently oppress the wretched and suffering, or overreach others by craft and deceit, or accumulate great riches by unlawful means, or acquire for themselves tyrannical authority, but such as will practice uprightness, and be willing to live in obedience to the laws, and prepared to render an account of their life. Farther, although fathers ought diligently to form their children under a system of holy discipline, yet let them remember that they will never succeed in attaining the object aimed at, save by the pure and special grace of God. Solomon also tacitly intimates that however zealously we may be devoted to the practice of integrity, we shall never be without detractors and slanderers; for if integrity of life were exempt from all calumny, we would have no quarrel with our enemies.
(104) “ Legitimos conventus.” — Lat. “ Les assemblees Judiciales.” — Fr.
Fuente: Calvin’s Complete Commentary
(5) They.Not the sons. There is here one of the sudden changes of number in which Hebrew poetry abounds. (See especially Psa. 107:43.) Parents who have large families of sons are evidently intended. From the figure of the warrior and the arrows we should expect here, too, a martial image. They shall not be discomfited, but they shall challenge their enemies in the gates. In illustration may be quoted:
Therefore men pray to have around their hearth,
Obedient offspring, to requite their foes
With harm, and honour whom their father loves;
But he whose issue is unprofitable,
Begets what else but sorrow to himself,
And store of laughter to his enemies?
SOPH.: Antig., 641
On the other hand, it is the habit of Hebrew poetry to accumulate metaphors, and the gate is so commonly spoken of as the place of public resort, where legal cases were decided (Isa. 29:21; Amo. 5:12, &c), that it is quite as likely that the allusion here is to the support which a mans just cause would receive when evidently backed up by a long retinue of stalwart sons. This view certainly receives support from Job. 5:4, where we have the very opposite picture of a tyrants sons, not only unable to support their father, but themselves crushed in the gate; and the phrase speak with their enemies in this same verse may be illustrated from Jos. 20:4; Jer. 12:1.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Quiver full of them The figure is elliptical. The idea is, that of protection, vindication. As the warrior is safe able to defend himself with his quiver full of arrows, so the parent with numerous children.
They shall speak with the enemies in the gate The language here is forensic. The “gate” was the place of judgment, (Deu 21:19,) and to “speak with” adversaries “in the gate,” was to conduct the suit, and to overcome them. Compare Pro 27:11. The same word rendered “speak,” in the text, means destroyed in 2Ch 22:10, and subdue in Psa 18:47; Psa 47:3. Such a man “need not fear lest he should be put to shame that is, lose his cause; his stalwart sons would not suffer might to prevail against right.” Perowne. Not ashamed, is equal to having abundant proof to meet the allegation, and to overcome.
Fuente: Whedon’s Commentary on the Old and New Testaments
REFLECTIONS
MY soul! art thou building for eternity? See that Jesus be the foundation-stone. Art thou warring a good warfare? See that thou prove thyself a good soldier of Jesus Christ, by taking to thee the whole armour of God. Hast thou a family of children rising up about thee? Oh! dedicate them to the Lord, and see that they are brought up in the nurture and admonition of the Lord. In every department, and in every case, look to the Lord Jesus for all, and make him the Alpha and Omega of all. Oh! the blessedness of children begotten of God: adopted into his family; the image of Jesus impressed upon them, and the Spirit of Jesus in their hearts. Jesus will then give his beloved sleep; dearly they are beloved by Jesus, for they are the gift of his Father, and the purchase of his blood; and he will guide them, protect them, provide for them: when they wander, he will reclaim them; when they grow cold, his love will again warm them. They shall be always under his almighty eye; and his almighty arm will always be stretched forth for their guidance and defense. My soul! art thou the faithful builder on Jesus; the diligent watchman for Jesus, and of the family of faith in Jesus?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 127:5 Happy [is] the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate.
Ver. 5. Happy is the man that hath his quiver ] That is, his house, full of them, so they be good children; for else to be childless is a mercy, it is , a blessed misery, saith Euripides; and Aristotle concludeth that is no blessing, unless it be , that is, to have a numerous issue, unless they be virtuous.
They shall not be ashamed
But they shall speak with the enemies
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Happy is the man. Hezekiah was that man. See the Beatitudes. App-63.
man. Hebrew. geber.
They: i.e. the sons.
not be ashamed. Figure of speech Tapeinosis (App-6): quite the opposite.
speak = meet, whether for negotiation or for fighting.
Fuente: Companion Bible Notes, Appendices and Graphics
Happy: Gen 50:23, Job 1:2, Job 42:12-16
his quiver full of them: Heb. filled his quiver with them, they shall. Job 5:4, Pro 27:11
speak: or, subdue, Psa 18:47, or, destroy
Reciprocal: Psa 128:3 – round about Psa 144:12 – as plants Ecc 6:3 – a man Mat 16:18 – and the
Fuente: The Treasury of Scripture Knowledge
127:5 Happy [is] the man that hath his quiver full of them: they {g} shall not be ashamed, but they shall speak with the enemies in the gate.
(g) Such children will be able to stop their adversaries mouths, when their godly life is maliciously accused before judges.