Exegetical and Hermeneutical Commentary of Psalms 128:1
A Song of degrees. Blessed [is] every one that feareth the LORD; that walketh in his ways.
1. Blessed ] Happy, as in Psa 128:2. Cp. Psa 112:1; Psa 119:1-3.
that walketh in his ways ] In whom religious principle bears the fruit of right conduct. Cp. Pro 8:32; b Pro 28:28.
Fuente: The Cambridge Bible for Schools and Colleges
1 3. Domestic happiness the reward of godliness.
Fuente: The Cambridge Bible for Schools and Colleges
Blessed is every one that feareth the Lord – That honors God; that is truly pious. See the notes at Psa 1:1; Psa 112:1. What that blessedness is, is indicated in the following verses.
That walketh in his ways – The ways which God commands or directs. On the word walketh, see the notes at Psa 1:1.
Fuente: Albert Barnes’ Notes on the Bible
Psa 128:1-6
Blessed is every one that feareth the Lord.
The blessed tendency of true piety
The subject is the blessed tendency of true piety, and the truly pious man is described as one that feareth the Lord and walketh in His ways.
I. Its tendency is to make business prosperous (verse 2). This stands in splendid contrast to the terrible threat which Moses addressed to the Israelites of old, should they break Gods law (Exo 25:35; Deuteronomy 18:40).
II. Its tendency is to make the family happy (verse 3). Ungodly families are stars wandering from their orbits, but a truly pious family, small though it be, is an orb rolling round the eternal Sun of Righteousness, and from it deriving its life, its light, and its harmony.
III. Its tendency is to make the country blessed (verses 4, 5). Righteousness exalteth a nation.
1. In material wealth. Truth, honesty, integrity, in a people; are the best guarantees of commercial advancement. Credit is the best capital in the business of a nation as well as in the business of an individual, and credit is built on righteous principles.
2. In social enjoyments. According as the principles of veracity, uprightness, and honour, reign in society, will be the freeness, the heartiness, and the enjoyment of social intercourse.
3. In moral power. The true majesty of a kingdom lies in its moral virtues.
IV. Its tendency is to make the life long (verse 5). There should be a full stop after the word Children, and the word and is not in the original. Genuine piety tends to long life.
1. Long life depends upon obedience be the laws of our constitution, physical, mental, and moral laws.
2. In order to obey the laws of our constitution, those laws must be understood.
3. In order to understand those laws, man must study them. They will not come to him by intuition, inspiration, or revelation. He must study them, study nature.
4. In order to study them effectively he must have supreme sympathy with their Author. (Homilist.)
The labour question and Christianity
Prevailing distress among the poor, calamitous conflicts between Labour and Capital, call for earnest thought, and wise and faithful utterance from the Church of Christ. Working-men claim their right to secure the full enjoyment of the wealth they create, and they certainly have a right to a larger share in the gains of advancing civilization. How is this to be realized?
I. Not by Socialistic revolution and Communistic confiscation and redistribution. These methods are contrary alike to nature, reason, revelation and experience.
II. Organization, bureau registration, co-operation, arbitration, legislation, etc., are largely empiric and artificial expedients, productive at best of only partial and superficial amendment.
III. The Christian religion will secure whatever is good in the above, and, besides, will produce the only radical and permanent cure.
1. It teaches and realizes a Brotherhood of Humanity, embracing rich and poor, in which, it one member suffer, all suffer.
2. Its golden law strikes at the selfishness of the rich in refusing to consider the poor, secures the immediate relief of Christian philanthropy, and the permanent improvement of things just and equal (Col 4:1). A fair days work, etc., fair days wage.
3. It gives best promise of regulating the labour-market by checking over-crowding in the easier callings, substituting conscientious choice and providential guidance for the unreasoning selfishness which makes time and means for pleasure the great consideration–e.g. City factory and sewing-room always crowded, farm and domestic service rarely if ever fully supplied.
4. It imparts dignity and self-respect through union and fellowship with the Lord Jesus Christ, a brother mechanic, and the only perfect model of what the working-man may be and ought to be. Thus alone can he realize his ideal aristocracy of industrial and moral worth, instead of wealth and birth.
5. It secures him the best of all help, Self-help, and puts him in the way of working out his own salvation. The fruition of such culture will be, from his own stock, trusty and efficient representatives who shall stand before kings.
6. It will make his home the scene of highest comfort, purest and most stable domestic happiness and family welfare. (W. M. Roger.)
Piety in its principle, development, and blessedness
Here we have–
I. Piety in principle. The love to God that constitutes piety is characterized by two things:–
1. Predominancy. Most men have a kind of love for the Supreme, that flows through them with other natural emotions, but attains no ascendancy over other sentiments, no control over the other faculties. The love to God that constitutes piety must be the controlling disposition.
2. Permanency. Perhaps, in most minds, the sentiment of love to God, of gratitude, adoration, and even of reverence, arises at times: especially when moving amidst the grand and beautiful in nature, or experiencing the enjoyment of some special blessings. But this sentiment, to become piety, must be crystallized, and settled as a rock. It is the embryo of all excellence in all worlds. It is a seed out of which grows all that is beautiful and fruitful in the Eden of God.
II. Piety in development. How is this principle rightly developed? Not in mere songs and hymns, and prayers, and ceremonies, but in conduct. That walketh in His ways. His ways, the ways of truth, honesty, purity, and holy love. True piety is not a dormant element sleeping in the soul, like grain buried under the mountains, it struggles into form, and takes action, it walks, and its walk is onward and upward.
III. Piety in blessedness. (David Thomas, D. D.)
On religion
I. Religion is pleasant. No man ever performed an action which was wise and good, such as supplying the wants of the industrious poor, relieving the distress of the orphan, or vindicating the character of the worthy from unmerited detraction, without meeting the reward of beneficence in that very hour. He will feel a secret satisfaction, which can never be equalled by the pleasures of sense. He may not be able, it is true, to execute all his laudable designs; but the very consciousness of good intention is more delightful than the triumphs of successful iniquity. This is the way of religion–walk thou in it.
II. Religion is profitable. The very duties which religion inculcates, it cannot have escaped your observation, have a natural tendency to procure the comforts and conveniences of life. Health, honour, riches, and that good name which is better than riches, are, in many cases, part of the recompense of religion. Religion embraces both the temporal welfare of individuals, and the prosperity of states and of empires. Blessed is every one that feareth the Lord, that walketh in His ways. Blessed are the young; blessed are the aged; blessed are the prosperous; and blessed the afflicted. (T. Laurie, D. D.)
Relation of gladness to godly fear
G. K. Chesterton remarks–The fear of the Lord is the beginning of pleasure. When life ceases to be a mystery it ceases to hold the secret of joy. The world that has banished awe has banished wholesome laughter. The ages that have known most of religious fear are the ages from which have come the most lyrical notes of Christian joy. Those older ages lived and breathed and rejoiced in God amidst their dark theologies. Bernard of Clairvaux had stern, stupendous ideas of the Deity, and yet it was he who sang–
Jesus, the very thought of Thee,
With sweetness fills my breast.
Samuel Rutherford was steeped in all the rigours of a Calvinism which touches the very springs of awe in the human breast, and yet from him came the love letters of Christianity–letters too sacred for any except our most solitary moods. The moment we cease to tremble before God we cease to know joy. (W. C. Piggott.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
PSALM CXXVIII
The blessedness of the man that fears the Lord, 1.
He is blessed in his labour, 2;
in his wife and children, 3, 4;
in the ordinances of God, 5;
and in a long life and numerous posterity, 6.
NOTES ON PSALM CXXVIII
This Psalm has no title, either in the Hebrew or any of the Versions; though the Syriac supposes it to have been spoken of Zerubbabel, prince of Judah, who was earnestly engaged in building the temple of the Lord. It seems to be a continuation of the preceding Psalm, or rather the second part of it. The man who is stated to have a numerous offspring, in the preceding Psalm, is here represented as sitting at table with his large family. A person in the mean while coming in, sees his happy state, speaks of his comforts, and predicts to him and his all possible future good. And why? Because the man and his family “fear God, and walk in his ways.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
1. (Compare Ps1:1).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Blessed [is] everyone that feareth the Lord,…. Be he who he will; of whatsoever nation, Jew or Gentile; of whatsoever sex, age, or condition, high or low, rich or poor, Ac 10:35; such an one is blessed now, and will be hereafter; [See comments on Ps 112:1];
that walketh in his ways: which God has prescribed and directed his people to walk in, his ordinances and commands; which, to walk in, is both pleasant and profitable: it supposes life, requires strength and wisdom; and is expressive of progression, or going on and continuance in them: and where the true fear of God is, which includes every grace, and the whole of religious worship, there will be a conscientious regard to the ways of God: such avoid evil, and do good, because of the fear of God, Job 1:1.
Fuente: John Gill’s Exposition of the Entire Bible
The in Psa 128:2 signifies neither “for” (Aquila, ), nor “when” (Symmachus, ); it is the directly affirmative , which is sometimes thus placed after other words in a clause (Psa 118:10-12, Gen 18:20; Gen 41:32). The proof in favour of this asseverating is the very usual in the apodoses of hypothetical protases, or even in Job 11:15, or also only in Isa 7:9, 1Sa 14:39; “surely then;” the transition from the confirmative to the affirmative signification is evident from Psa 128:4 of the Psalm before us. To support one’s self by one’s own labour is a duty which even a Paul did not wish to avoid (Act 20:34), and so it is a great good fortune ( as in Psa 119:71) to eat the produce of the labour of one’s own hands (lxx , , or according to an original reading, );
(Note: The fact that the of the lxx here, as in Pro 31:20, is intended to refer to the hands is noted by Theodoret and also by Didymus (in Rosenmuller): (i.e., per synecdochen partis pro toto ), .)
For he who can make himself useful to others and still is also independent of them, he eats the bread of blessing which God gives, which is sweeter than the bread of charity which men give. In close connection with this is the prosperity of a house that is at peace and contented within itself, of an amiable and tranquil and hopeful (rich in hope) family life. “Thy wife ( , found only here, for ) is as a fruit-producing vine.” for , from = , with the Jod of the root retained, like , Lam 1:16. The figure of the vine is admirably suited to the wife, who is a shoot or sprig of the husband, and stands in need of the man’s support as the vine needs a stick or the wall of a house ( pergula ). does not belong to the figure, as Kimchi is of opinion, who thinks of a vine starting out of the room and climbing up in the open air outside. What is meant is the angle, corner, or nook ( , in relation to things and artificial, equivalent to the natural ), i.e., the background, the privacy of the house, where the housewife, who is not to be seen much out of doors, leads a quiet life, entirely devoted to the happiness of her husband and her family. The children springing from such a nobel vine, planted around the family table, are like olive shoots or cuttings; cf. in Euripides, Medea, 1098: , and Herc. Fur. 839: . thus fresh as young layered small olive-trees and thus promising are they.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Blessedness of the Godly. | |
A song of degrees.
1 Blessed is every one that feareth the LORD; that walketh in his ways. 2 For thou shalt eat the labour of thine hands: happy shalt thou be, and it shall be well with thee. 3 Thy wife shall be as a fruitful vine by the sides of thine house: thy children like olive plants round about thy table. 4 Behold, that thus shall the man be blessed that feareth the LORD. 5 The LORD shall bless thee out of Zion: and thou shalt see the good of Jerusalem all the days of thy life. 6 Yea, thou shalt see thy children’s children, and peace upon Israel.
It is here shown that godliness has the promise of the life that now is and of that which is to come.
I. It is here again and again laid down as an undoubted truth that those who are truly holy are truly happy. Those whose blessed state we are here assured of are such as fear the Lord and walk in his ways, such as have a deep reverence of God upon their spirits and evidence it by a regular and constant conformity to his will. Where the fear of God is a commanding principle in the heart the tenour of the conversation will be accordingly; and in vain do we pretend to be of those that fear God if we do not make conscience both of keeping to his ways and not trifling in them or drawing back. Such are blessed (v. 1), and shall be blessed, v. 4. God blesses them, and his pronouncing them blessed makes them so. They are blessed now, they shall be blessed still, and for ever. This blessedness, arising from this blessing, is here secured, 1. To all the saints universally: Blessed is everyone that fears the Lord, whoever he be; in every nation he that fears God and works righteousness is accepted of him, and therefore is blessed whether he be high or low, rich or poor, in the world; if religion rule him, it will protect and enrich him. 2. To such a saint in particular: Thus shall the man be blessed, not only the nation, the church in its public capacity, but the particular person in his private interests. 3. We are encouraged to apply it to ourselves (v. 2): “Happy shalt thou be; thou mayest take the comfort of the promise, and expect the benefit of it, as if it were directed to thee by name, if thou fear God and walk in his ways. Happy shalt thou be, that is, It shall be well with thee; whatever befals thee, good shall be brought out of it; it shall be well with thee while thou livest, better when thou diest, and best of all to eternity.” It is asserted (v. 4) with a note commanding attention: Behold, thus shall the man be blessed; behold it by faith in the promise; behold it by observation in the performance of the promise; behold it with assurance that it shall be so, for God is faithful, and with admiration that it should be so, for we merit no favour, no blessing, from him.
II. Particular promises are here made to godly people, which they may depend upon, as far as is for God’s glory and their good; and that is enough.
1. That, by the blessing of God, they shall get an honest livelihood and live comfortably upon it. It is not promised that they shall live at ease, without care or pains, but, Thou shalt eat the labour of thy hands. Here is a double promise, (1.) That they shall have something to do (for an idle life is a miserable uncomfortable life) and shall have health, and strength, and capacity of mind to do it, and shall not be forced to be beholden to others for necessary food, and to live, as the disabled poor do, upon the labours of other people. It is as much a mercy as it is a duty with quietness to work and eat our own bread, 2 Thess. 3:12. (2.) That they shall succeed in their employments, and they and theirs shall enjoy what they get; others shall not come and eat the bread out of their mouths, nor shall it be taken from them either by oppressive rulers or invading enemies. God will not blast it and blow upon it (as he did, Hag. 1:9), and his blessing will make a little go a great way. It is very pleasant to enjoy the fruits of our own industry; as the sleep, so the food, of a labouring man is sweet.
2. That they shall have abundance of comfort in their family-relations. As a wife and children are very much a man’s care, so, if by the grace of God they are such as they should be, they are very much a man’s delight, as much as any creature-comfort. (1.) The wife shall be as a vine by the sides of the house, not only as a spreading vine which serves for an ornament, but as a fruitful vine which is for profit, and with the fruit whereof both God and man are honoured, Judg. ix. 13. The vine is a weak and tender plant, and needs to be supported and cherished, but it is a very valuable plant, and some think (because all the products of it were prohibited to the Nazarites) it was the tree of knowledge itself. The wife’s place is the husband’s house; there her business lies, and that is her castle. Where is Sarah thy wife? Behold, in the tent; where should she be else? Her place is by the sides of the house, not under-foot to be trampled on, nor yet upon the house-top to domineer (if she be so, she is but as the grass upon the house-top, in the next psalm), but on the side of the house, being a rib out of the side of the man. She shall be a loving wife, as the vine, which cleaves to the house-side, an obedient wife, as the vine, which is pliable, and grows as it is directed. She shall be fruitful as the vine, not only in children, but in the fruits of wisdom, and righteousness, and good management, the branches of which run over the wall (Gen 49:22; Psa 80:11), like a fruitful vine, not cumbering the ground, nor bringing forth sour grapes, or grapes of Sodom, but good fruit. (2.) The children shall be as olive plants, likely in time to be olive-trees, and, though wild by nature, yet grafted into the good olive, and partaking of its root and fatness, Rom. xi. 17. It is pleasant to parents who have a table spread, though but with ordinary fare, to see their children round about it, to have many children, enough to surround it, and those with them, and not scattered, or the parents forced from them. Job makes it one of the first instances of his former prosperity that his children were about him, Job xxix. 5. Parents love to have their children at table, to keep up the pleasantness of the table-talk, to have them in health, craving food and not physic, to have them like olive-plants, straight and green, sucking in the sap of their good education, and likely in due time to be serviceable.
3. That they shall have those things which God has promised and which they pray for: The Lord shall bless thee out of Zion, where the ark of the covenant was, and where the pious Israelites attended with their devotions. Blessings out of Zion are the best-blessings, which flow, not from common providence, but from special grace, Ps. xx. 2.
4. That they shall live long, to enjoy the comforts of the rising generations: “Thou shalt see thy children’s children, as Joseph, Gen. l. 23. Thy family shall be built up and continued, and thou shalt have the pleasure of seeing it.” Children’s children, if they be good children, are the crown of old men (Prov. xvii. 6), who are apt to be fond of their grandchildren.
5. That they shall see the welfare of God’s church, and the land of their nativity, which every man who fears God is no less concerned for than for the prosperity of his own family. “Thou shalt be blessed in Zion’s blessing, and wilt think thyself so. Thou shalt see the good of Jerusalem as long as thou shalt live, though thou shouldest live long, and shalt not have thy private comforts allayed and embittered by public troubles.” A good man can have little comfort in seeing his children’s children, unless withal he see peace upon Israel, and have hopes of transmitting the entail of religion pure and entire to those that shall come after him, for that is the best inheritance.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 128
Fear of the Lord
Scripture v. 1-6:
This psalm declares that the fear of God brings blessedness to a nation, as well as to an individual.
Verse 1 sets forth the premise that obedience to God is an evidence of ones fearing the Lord; To fear God is to walk in His ways, obey Him, do what He bids, Ecc 12:13-14; Eph 2:10; 1Sa 15:22; Act 5:29.
Verse 2 adds “For thou (who walks in His ways) shalt eat the labour of thine hands;” instead of its being eaten by an enemy, an invader, a plunderer, Isa 3:10; Deu 28:33. “Happy shaft thou be, (for fearing and obeying the Lord) and it shall be well (ideal) with thee,” as in Zec 8:10-13.
Verses 3, 4 assert that the God-fearing follower of .the Lord, who walks in His ways, shall have a happy home, a good wife, and flourishing posterity, with a wife compared with an healthy, fruitful vine beside an house, with numerous children, like olive plants about his table; a symbol of joy and prosperity. After this beautiful manner will the man be blessed, who fears and obeys the Lord, as described Eze 19:10; Psa 52:8; Psa 144:12; 1Sa 24:3; Tit 2:3; Jer 11:16.
Verse 5 declares that the Lord should bless his people out of Zion, Jerusalem, His seat or sanctuary, from which His benefits flowed, Psa 20:2. The imperative verbal use here implies the certainty of the promise. The blessings from Zion or Jerusalem, center of Israel’s spiritual life, suggests prosperity for all the land, Psa 37:27; Psa 122:3; Psa 122:6.
Verse 6 promises that those who feared and walked in the ways of the Lord would be blessed to live and see their children’s children, or their great grandchildren, with long life, Gen 50:23; Job 42:16; Zec 8:4. On the contrary those who fear not God die early in times of national distress; Let peace be on Israel, Psa 125:5.
Fuente: Garner-Howes Baptist Commentary
1 Blessed is the man who feareth Jehovah. In the preceding Psalm it was stated that prosperity in all human affairs, and in the whole course of our life, is to be hoped for exclusively from the grace of God; and now the Prophet admonishes us that those who desire to be partakers of the blessing of God must with sincerity of heart devote themselves wholly to him; for he will never disappoint those who serve him. The first verse contains a summary of the subject-matter of the Psalm; the remaining portion being added only by way of exposition. The maxim “that those are blessed who fear God, especially in the present life,” is so much with variance with the common opinion of men, that very few will give it their assent. Everywhere are to be found fluttering about many Epicureans, similar to Dionysius, who, having once had a favorable wind upon the sea and a prosperous voyage, after having plundered a temple, (106) boasted that the gods favored church robbers. Also the weak are troubled and shaken by the prosperity of evil men, and they next faint under the load of their own miseries. The despisers of God may not indeed enjoy prosperity, and the condition of good men may be tolerable, but still the greater part of men are blind in considering the providence of God, or seem not in any degree to perceive it. The adage, “That it is best not to be born at all, or to die as soon as possible,” has certainly been long since received by the common consent of almost all men. Finally, carnal reason judges either that all mankind without exception are miserable, or that fortune is more favorable to ungodly and wicked men than to the good. To the sentiment that those are blessed who fear the Lord, it has an entire aversion, as I have declared at length on Psa 37:0. So much the more requisite then is it to dwell upon the consideration of this truth. Farther, as this blessedness is not apparent to the eye, it is of importance, in order to our being able to apprehend it., first to attend to the definition which will be given of it by and bye, and secondly, to know that it depends chiefly upon the protection of God. Although we collect together all the circumstances which seem to contribute to a happy life, surely nothing will be found more desirable than to be kept hidden under the guardianship of God. If this blessing is, in our estimation, to be preferred, as it deserves, to all other good things, whoever is persuaded that the care of God is exercised about the world and human affairs, will at the same time unquestionably acknowledge that what is here laid down is the chief point of happiness.
But before I proceed farther, it is to be noticed that in the second part of the verse there is with good reason added a mark by which the servants of God are distinguished from those who despise him. We see how the most depraved, with no less pride than audacity and mockery, boast of fearing God. The Prophet therefore requires the attestation of the life as to this; for these two things, the fear of God and the keeping of his law, are inseparable; and the root must necessarily produce its corresponding fruit. Farther, we learn from this passage that our life does not meet with the divine approbation, except it be framed according to the divine law. There is unquestionably no religion without the fear of God, and from this fear the Prophet represents our living according to the commandment and ordinance of God as proceeding.
(106) “ Lequel true fois ayant bon vent sur mer, et la navigation prospore apres avoir pille une temple.” — Fr.
Fuente: Calvin’s Complete Commentary
INTRODUCTION
This, like the former, is a Psalm for families. In that, we were taught that the prosperity of our families depends upon the blessing of God: in this, we are taught that the only way to obtain that blessing which will make our families comfortable, is to live in the fear of God, and in obedience to Him. It is thought by many to have been sung at the marriages of the Israelites, as it is a part of the matrimonial service used in modern times.
THE BLESSEDNESS OF THE GOOD
(Psa. 128:1-6)
I. That the blessedness of the good is the result of a holy life.
1. A holy life begins in the fear of God. Blessed is every one that feareth the Lord (Psa. 128:1). Not the shuddering fear of conscious guilt. Not the fear of the hypocrite, or the formalist. But the fear that arises out of a profound reverence and love of God. This fear of the Lord is the beginning of Wisdom
2. A holy life is maintained by constant obedience. That walketh in His ways (Psa. 128:1). As Comber remarksHe only truly fears God who is afraid to displease Him by forsaking the paths of His commandments. Loving fear is the strongest motive to obedience; and obedience is the practical manifestation of true piety. That is a happy home indeed where the fear of God is the regulating principle.
II. That the blessedness of the good consists in a happy and contented livelihood. For thou shalt eat the labour of thine hands: happy shalt thou be, and it shall be well with thee (Psa. 128:2). Some men labour and worry, and all in vain. They are never any better off, and they have no enjoyment in the fruit of their labour. But the good man, though not exempt from toil, is happy in his daily work, and enjoys what he earns. The fruit of his labour is not taken from him and possessed by others, as was threatened to the disobedient Israelites (Deu. 28:33; Deu. 28:38-40; Lev. 26:16). Noble, upright, self-denying toil, wrote Hugh Miller, who that knows thy solid worth and value would be ashamed of thy hard hands, thy soiled vestments and thy obscure tasks, thy humble cottage and hard couch and homely fare! Religion gives dignity to labour, and transmutes what was originally a part of mans curse into a blessing.
III. That the blessedness of the good is found in the joys of domestic life.
Thy wife shall be as a fruitful vine by the sides of thine house: thy children like olive plants round about thy table (Psa. 128:3). The woman pictured in the Song is not to be seen lounging at the door, an idle gossip, with something to say to every passer-by, but attends to her duties in the interior of the dwelling, and, like her husband, fears the Lord (Pro. 9:13-14; Amo. 6:10). The clinging vine is a symbol of attachment, grace and fruitfulness, dressing the props and walls to which its curling tendrils hold with leaves that shade the verandah and cool the house, and enriching them with clusters of juicy fruit that maketh glad the heart of man. The pious and loving wife, the screen, adornment, and crown of the God-fearing husband, who is her support and strength, so smiles and speaks and acts that the master is happy everywhere because most happy when at home. The children are like olive-plantsvigorous, able to stand alone and separate, bright with the promise of goodly fruit and rivers of oil. Rooted to the spot, glad to stay at home, round about thy table, loving and dutiful, they shall abundantly delight thy heart.The Caravan and Temple.
IV. That the blessedness of the good is augmented by witnessing the advancing prosperity of Zion. Behold, that thus shall the man be blessed, &c. (Psa. 128:4-6). The good man is not only blessed by the Church, he is also a blessing to it. He becomes identified with all its interests; mourns over its reverses and rejoices in its success. A happy home is a blessing both to the Church and to the nation. 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. The chief concern of the good is the peace and prosperity of Israel.
LESSONS:
1. There is no blessedness apart from goodness.
2. None are excluded from this blessednessit is for every one that feareth the Lord.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 128
DESCRIPTIVE TITLE
A Happy Home and a Prosperous Commonwealth.
ANALYSIS
Stanza I., Psa. 128:1-3, The Happy Home Described. Stanza II., Psa. 128:4-6, The Interest of the Commonwealth in Such a Home.
(Lm.) Song of the Steps.
1
How happy every one who revereth Jehovah
who walketh in his ways!
2
The toil of thine own hands when thou eatest
how happy for thee! and good for thine!
3
Thy wife
like a fruitful vine in the recesses of thy house!
Thy children
like plantings of olive-trees around thy table!
4
Lo! surely thus shall be blessed the man who revereth Jehovah.
5
May Jehovah bless thee out of Zion;
and gaze thou upon the prosperity of Jerusalem,
6
And see thou sons to thy sons.
Peace be upon Israel!
(Nm.)
PARAPHRASE
Psalms 128
Blessings on all who reverence and trust the Lordon all who obey Him!
2 Their reward shall be prosperity and happiness.
3 Your wife shall be contented in your home. And look at all those children! There they sit around the dinner table as vigorous and healthy as young olive trees.
4 That is Gods reward to those who reverence and trust Him.
5 May the Lord continually bless you with heavens blessings[749] as well as with human joys.[750]
[749] Literally, from Zion.
[750] Literally, of Jerusalem.
6 May you live to enjoy your grandchildren! And may God bless Israel!
EXPOSITION
Every one can see how delightful a companion picture this psalm forms to that which has immediately preceded it. It overflows with tender admiration for the man who, in his home, realises to the full the richness of Jehovahs blessing: How happy (ml., Oh the blessednesses of) twice exclaims the psalmist: first thinking of the devout mind and the well-ordered life of the chief recipient of Jehovahs blessing; then passing on to the sturdy independence of the man in being permitted to earn his own livelihood and that of his wife and children. No idler is he: no mere dependent. Happy for thee to gain thine own bread by thy toil, and to have loving ones to share it with thee, and good for thine, to nestle under thy wing and multiply thy blessings: thy wife, like a vinegraceful, dependent, fruitfulin the recesses of thy house, her sheltered heaven on earth, where she prefers to be; thy children like plantingsstill youngof olive-trees on the way to transplantation into homes of their own, but at present placed around thy table as its richest ornament.
His neighbours call attention to him (Lo!) as a witness to Jehovahs kindness and faithfulness, and as an encouragement to others. In fact, the State sends blessings into the Home; and the Homesuch a home returns blessings to the State. On such homes, worshippers implore benedictions from Jehovah: out of such homes welcoming eyes behold the prosperity of Jerusalem. And so, back and forth, the blessing goes and comes: from thee outwards to Jerusalem, from Jerusalem inwards and upwards to thy grandchildren. Out of such happiness, in giving and receiving, come finally devout good wishes for all the people: Peace be upon Israel!
QUESTIONS FOR DISCUSSION
1.
It would seem that never in history was the theme of this psalm more needed in our nation. Discuss.
2.
What prominent place does the wife have in this picture?
3.
What effect upon neighboring nations would the devotion of Israel have?
4.
Are we oversimplifying to suggest that in this psalm is the answer to our domestic and national dilemma?
Fuente: College Press Bible Study Textbook Series
1. Blessed Oh the blessings of every one fearing Jehovah! The , ( ashrey,) “blessed,” happy, with which the author begins, and which characterizes the God-seeking man, is contrasted with the , ( shahv,) vainly, in vain, which belongs to the self-trusting man, (Psa 127:1) and the tone of confidence in the assured happiness of the former, with the
, ( if, except,) which conditions the success of the latter.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psalms 128
Psa 128:1 (A Song of degrees.) Blessed is every one that feareth the LORD; that walketh in his ways.
Psa 128:1
Fuente: Everett’s Study Notes on the Holy Scriptures
The Happiness of the Pious.
v. 1. Blessed is everyone that feareth the Lord, v. 2. For thou shalt eat the labor of thine hands, v. 3. Thy wife shall be as a fruitful vine by the sides of thine house, v. 4. Behold that thus shall the man be blessed, v. 5. The Lord shall bless thee out of Zion, v. 6. Yea, thou shalt see thy children’s children,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
IT is not quite easy to see why this psalm occurs among the “Songs of Ascents.” The sentiment of it is that true religion never loses its reward; or, in other words, that whoever fears God shall be blessed. Five points of blessedness are enumerated (Psa 128:2, Psa 128:3, Psa 128:5, Psa 128:6); but no one of them seems to attach especially to pilgrims visiting Jerusalem. The picture of domestic life is pleasing, and one scarcely touched by any other psalmist.
Psa 128:1
Blessed is every one that feareth the Lord (comp. Psa 112:1; Psa 115:13); that walketh in his ways. The psalmist assumes that true religious fear of God, and a good and holy life, will necessarily go together. The point on which he wishes to insist is that on every such case will rest God’s blessing.
Psa 128:2
For thou shalt eat the labor of thine hands. This is the first point of the “blessedness.” God’s faithful servant shall enjoy the fruits of his own industry, and not have them devoured by strangers (comp. Deu 28:33; Le Deu 26:16; Psa 109:11). Happy shalt thou be, and it shall be well with thee; rather, happy thou, and well is it with thee (comp. Deu 33:29).
Psa 128:3
Thy wife shall be as a fruitful vine by the sides (rather, in the inner chambers) of thine house. The second point of blessedness is a fruitful wife, content to dwell in the female apartments of the house, to keep at home (Tit 2:5) and guide the household. Thy children like olive plants; or, “olive shoots”the vigorous offsets from an aged olive tree, which spring up around it, ready to take its place. Round about thy table. Clustering around thy board, at once a source of cheerfulness and strength (see Psa 127:5). This is the third point of blessedness.
Psa 128:4
Behold, that thus shall the man be blessed that feareth the Lord. The promise must not be regarded as universal and absolute, but as general and admitting exceptions. Still, even under the new covenant, “Godliness has the promise of the life that now is, and of that which is to come” (1Ti 4:8).
Psa 128:5
The Lord shall bless thee out of Zion. To the Israelite all blessings came out of Zion, which he regarded as God’s earthly dwelling-place. And thou shalt see the good of Jerusalem all the days of thy life. The “good of Jerusalem” seems to mean here the “good fortune,” or “prosperity,” of Jerusalem. To see this would add still further to the blessedness of God’s faithful servant.
Psa 128:6
Yea, thou shalt see thy children’s children. This is mentioned as the crowning blessing granted to Job in his second period of happiness (Job 42:16). It is here promised to the faithful generally, And peace upon Israel. This is best taken as a detached clause, like the concluding clause of Psa 125:1-5; and rendered, “Peace be upon Israel.”
HOMILETICS
Psa 128:1-6
Present recompense.
It is quite certain that the true and loyal servant of God will be abundantly rewarded; it is not certain when or how he will receive his recompense. There are three spheres in which that reward may lie. It may be largely, almost wholly, in the future. Bitter and protracted persecution may make the present life nearly worthless, so far as happiness is concerned (see 1Co 15:19). Or it may be largely in the sphere of the spiritualin the cleansed and pure heart; in elevation of character; in fellowship with God. Or it may be partly in the present and the temporal. Commonly, God rewards his children in all these ways. Our text deals with the last and least of these. If a man fears God and keeps his command-meats, he will, under ordinary conditions, have, as the token of Divine favor
I. THE REAPING OF THE FRUIT OF HIS LABOR. He “eats the labor of his hands.” The builder rejoices in the house which he has erected, the farmer in the fields he has made productive, the florist in the garden he has planted, the author in the book he has written, the statesman in the measures he has passed into law, etc. Apart from the physical comfort it may bring us, we have a pure pleasure in the effect of honest and faithful work. And if a man cherishes a humble and grateful spirit, it is permissible that he enjoys the success which he has achieved, and the honor or the pleasure he has earned by patient industry.
II. DOMESTIC DELIGHTS.
1. Conjugal. (Psa 128:3.) The wife to her husband, the husband to his wife, is a “goodly heritage”a joy and a treasure which no prince can confer, no money will buy. True conjugal affection, the outgrowth of mutual esteem, is a source of lasting and elevating gladness of heart, for which all who have possessed it should give heartiest thanks to the Giver of all good. And with a sense of recipiency should be associated a sense of duty; it becomes husband and wife to maintain through life the sweetness and excellency of this attachment; to do this by mutual courtesy, self-sacrifice, concession, tender ministry in health and in sickness, united effort on behalf of others.
2. Parental.
(1) Children should be welcomed as precious gifts from the kind hand of God (see Psa 127:3-5; Gen 33:5). They “bring love with them,” we say, but they do more that thatthey open our nature and call forth its best affections; they unseal fountains of purest feeling which otherwise would not have flowed forth; they immeasurably enrich our souls and our lives by the love they evoke and by the love they return. They to whom children are not given will render themselves a most valuable service and give themselves the best opportunity of doing good, by adopting the fatherless and the motherless, and making them their own. Children, if ordinarily affectionate, will soon excite tender feeling in the breast; and many are they who have learnt to love the child of their adoption with a warmth and with a depth of love that went far beyond their anticipation, and that greatly enlarged their heart and enhanced the value of their life.
(2) Children should be treated as the most sacred charge placed in the hand of man by the hand of God. No one can tell the capacities and possibilities that are folded in the form and hidden in the heart of a little child.
(3) Children should realize how much they owe to those who have expended on them the wealth of a parent’s love. It becomes them to be a constant source of joy at home, and to be a defense and protection against all that would invade its peace (see Psa 127:5).
HOMILIES BY S. CONWAY
Psa 128:1-6
The secret of the happy home.
I. THE FEAR OF THE LORD.
1. This is not a slavish fear, but that reverent and loving regard to the Lord’s will, in all things, which will make a man shrink from transgression.
2. He has this blessed fear who himself has known the loving-kindness of the Lord, and whose love has been wakened up thereby. This fear of the Lord is the essential foundation of the truly happy home.
3. It must be in the head of the household, and should be in the wife and children too. Indeed, if husband and with are not of one mind in this respect, it is difficult to see how their home can be happy.
II. WHERE THIS IS, THE FATHER WILL HIMSELF BE BLESSED. Every verse in this psalm declares this, and constant experience endorses it.
1. The man shall be blessed in himself. “Happy shalt thou be, and it shall be well with thee.” The fear of God preserves him; the Spirit of God rules him; the love of God has redeemed him: he is happy in God.
2. He is blessed in his business. (Psa 128:2.) He shall not live by begging, by knavery, by any unworthy means, but by God’s blessing upon his honest toil. This is the happiest way of living, and it shall be to the man who feareth the Lord.
3. In his home. Dear wife and children shall make him glad; no solitary, loveless abode shall his be, but a home in all the blessed meaning of that word. And, thank God, there are myriads suchaffectionate, well-ordered, healthful, pure, bright.
4. He shall be blessed through the Church‘s ministry and fellowship. (Psa 128:5.) The blessing of the Lord in his Church was sought on the union of his wife and himself; their children, one by one, were brought and presented to the Lord in baptism, and the Lord’s blessing sought upon and won for them; and in the holy services of the Church his household is trained to take part. And the influence of all this on the home happiness is great indeed.
5. He is blessed in the guarantees that such homes as his give for the peace and prosperity of his country. (Psa 128:5, Psa 128:6.) Such homes are a nation’s bulwarks, and do more for the good of the nation and her peace and preservation than all the munitions of war. Where such homes are, the aged are cheered by seeing their children’s children enjoy the blessings they have helped to secure, and by the prospect that when they are gone their descendants will enjoy like peace. Such are the blessings of him that feareth the Lord.
III. AND THE WIFE. (Psa 128:2.) She shall be as the beautiful fragrant vine, and not alone in its fruitfulness. There will be that; she will be the joyful mother of many bright, happy, and healthful children, who cling to her as the clusters do to the vine; but also, like the vine, she will be for the comfort and adornment of the home, imparting gracious shade and shelter from the heat (cf. Mic 4:4). It is not said, but it is implied all through, that the same blessed fear of the Lord that dwells in her husband dwells also in her.
IV. AND THE CHILDREN. “Like olive plants.” It is a common sight, in the lands where the olive grows, to see the parent tree surrounded, and, as it were, sustained, by the young olive shoots that have sprang from its roots. As they have sprung from the parent root, so they are like their parent, and they gather round, as the children do round the table at home. Yes, the children are as the parent. The godly man will be blessed in his children: their father’s God will their God; they will be as their father, and will hand on the fear of the Lord which they first learnt from him. May our children be as these olive plants!S.C.
Psa 128:3-6
Home, sweet home!
Apart from the plain teachings of Holy Scripture
I. THE MIND OF GOD IS EVIDENT IN REGARD TO FAMILY LIFE FROM THE NUMERICAL EQUALITY OF MEN AND WOMEN. It is not alone that God, in the beginning, gave one woman to be the wife of one man; but his will is still expressed by the equality which seems perpetual and universal in the numbers of each sex that are born. The histories of patriarchs and kings who departed from this monogamic law are recorded, not for imitation, but for warning. No blessing ever resulted from it, but everywhere and always misery, discord, and strife. So it always has been, and so it ever must be. Family life, in the true sense of the term, was impossible in the crowded harems of men like David, Solomon, and so many more. It is possible only where God’s primeval law is obeyed.
II. FROM THE FACT OF PARENTAL LOVE, ESPECIALLY THE DEEP SELF–SACRIFICING MOTHER–LOVE, into which it is God’s will that children should be born. This is to be the beautiful and wholesome atmosphere of the home as it generally is. The children bring the love for them along with them.
III. THE PRESERVATION OF THE FAMILY INSTITUTION. What other institution, civil, ecclesiastical, political, has not had its day and disappeared? But not this.
IV. THE TREMENDOUS INFLUENCE OF THE HOME UPON THE CHILDREN. It is not alone their physical existence that they owe to their parents; but their mental, moral, and spiritual characteristics are, though not absolutely, yet almost entirely, dependent upon their parents. No child can escape the influence of its home.
V. HOW BLESSED ARE, AS A RULE, THE RESULTS OF THIS DIVINE ARRANGEMENT! What a vast proportion of the whole sum of human happiness springs from it! The very word “home’ has a magic power in the hearts of most men. It summons up memories of delight. Our Lord himself portrays heaven itself to us as “my Father’s house”his home.
VI. ITS SUPREME PURPOSE. (Mal 2:15.) Can any one conceive of a more effectual and more beneficent and gracious method whereby the kingdom of God should be set up in the world? The Divine wisdom and love are conspicuous therein.S.C.
HOMILIES BY R. TUCK
Psa 128:1
Practical fear.
“Feareth the Lord; that walketh in his ways.” “Let us cultivate that holy filial fear of Jehovah, which is the essence of all true religion; the fear of reverence, of dread to offend, of anxiety to please, and of entire submission and obedience. This fear of the Lord is the fit fountain of holy living; we look in vain for holiness apart from it: none but those who fear the Lord will ever walk in his ways” (Spurgeon). The rabbis explain the sentence in this way: “Abstains from breaches of the prohibitory commandments of the Decalogue, and performs the positive ones.” True fear is linked with obedience and righteousness.
I. THE FEAR THAT PARALYZES EFFORT. This is the fear that takes form as fright. Sudden alarm often renders persons absolutely helpless. There is a moral fear of persons which has a similar effect. We cannot be our true selves in their presence. Because of overstrained nervous condition, Elijah felt this fear when he received the threatening message of Jezebel. But, in its bad form, this paralyzing fear is best illustrated by the one-talent man of our Lord’s parable, who excused neglect of duty with the plea, “I knew thee, that thou art an austere man. And I feared.” The true fear of God makes such unworthy fear of any one, or anything, else impossible.
II. THE FEAR THAT WASTES ITSELF IN SENTIMENT. There is a fear which belongs only to the emotions, and is but a matter of feeling. One of the great perils of modern religious life is making sentiment stand in place of righteousness. The answer of the modern religious man to every inquiry respecting his standing and his hope, is this, “I have felt.” The fear of sentiment has in it more awe than love, and it is only too likely to grow into demoralizing superstition, that covers and excuses self-indulgence Sentiment and superstition are always satisfied with themselves; make a center of self; and feel relieved of all claims of duty and righteousness.
III. THE FEAR THAT INSPIRES ENDEAVOR. He who fears aright finds the fear inspire walking in ways of obedience. This is indeed the test of all forms of fear. The true fear of God draws us nearer to him, and puts us upon a holy anxiety to please him. The fear of God excites to a threefold endeavor; we want
(1) to obey him;
(2) to honor him;
(3) to serve him. And such practical fear is blessed.R.T.
Psa 128:2
The link between labor and reward.
Labor is not a part of the judgment on man’s fall; the conditions under which he has to labor may be. Labor is presupposed in the nature of man, and in his relations to the material world in which he is placed. There is a fixed, natural, and necessary connection between labor and reward; but man’s frailties and sins, with their consequences, make contingent what should be necessary. And so the reaping of reward for toil comes properly to be regarded as a sign of Divine working; an intervention and overruling of Divine providence. A very curious instance of the way in which nature illustrates even human wrongdoing is seen in the fish-eating bird, that will not fish for himself, but watches for and snatches away the prey for which another bird has labored, thus coming in between labor and reward, as evil men so often do.
I. THE NATURAL LINK. God has fixed, in the order of nature, that profit, increase, shall universally attend labor. The model is found in the harvest-field. Plant a seed in the prepared ground, and that labor shall be rewarded with thirty, sixty, or a hundredfold. There is always something wrong when no reward follows labor. This law is as fixed as the law of the sunrising, and therefore the confidence of reward is always acting as an incentive to labor.
II. THE INTERRUPTIONS OF THE NATURAL LINK. For interruptions of the natural order there are in this as in every other sphere of nature. It is said, “There is no law without exceptions.” It would be better to say, “without limitations and qualifications.” Some are
(1) natural. Lack of rain, locust-plague, etc; may prevent reward following labor in the harvest-field. Some are
(2) artificial. They arise out of men’s enmities or wrongdoings, as when Bedouins sweep away the harvest of the farmer’s toil.
III. THE RESTORATION OF THE NATURAL LINK. In this way the work of Divine grace in godly lives may be presented. Even while recognizing Divine permissions of calamity, we may dwell restfully on the assurance of Divine overruling. Just what God is doing in every individual and every family life of which he approves is, removing or restraining the artificial, and restoring the natural.R.T.
Psa 128:3
Family joys.
This psalm is the picture of a God-fearing father, blessed with wealth and offspring, and with long life to see God’s blessing upon Jerusalem. Dr. Barry renders this verse,” Thy wife, in the inner chamber, is like the fruitful vine.” Vines in the East are not usually trained over houses, or on walls. The vine is an emblem chiefly of fruitfulness, but perhaps also of dependence, as needing support; the olive of vigorous, healthy, joyous life. “We see the father of the family, working hard no doubt, but recompensed for all his pains by an honorable competence, and the mother, instead of seeking distraction outside her home, finding all her pleasures in the happiness of her numerous children, who, fresh and healthy as young saplings, gather round the simple but ample board.” “Olive plants” are illustrated thus: “This aged and decayed tree is surrounded, as you see, by several young and thrifty shoots, which spring from the root of the venerable parent. They seem to uphold, protect, and embrace it. We may even fancy that they now bear that load of fruit which would otherwise be demanded of the feeble parent.”
I. FAMILY JOYS COME OUT OF FAMILY TOIL. One idler in a family spoils the family joy. Each member must have his or her sphere, and love work. The self-indulgent member, the ne’er-do-well, the spendthrift, is the household anxiety. In common and united labor is found the family satisfaction.
II. FAMILY JOYS COME OUT OF RELATIVITY. Each member is an individual with marked individuality. A puzzle-shaped piece. There is trouble when the pieces do not fit to one another. The secret of family joy is each one getting shaped to the other, so that individuality is perfected in relationship.
III. FAMILY JOYS COME OUT OF AFFECTION. There is a peculiar feeling toward each other cherished by members of one family. We call it family affection. Illustrate by the joy of times of family reunion; and show how that affection helps family relations and sanctifies family fellowship.
IV. FAMILY JOYS COME OUT OF PIETY. Which is the recognition of another and all-hallowing family life. For piety is no other than a realization of our family life with God. And the more worthily we respond to that, the more skillfully and successfully we meet the obligations of the family life on earth.R.T.
Psa 128:4
The present blessings of the pious.
Dr. Binney, in his day, made some commotion by his book on ‘Making the Best of Both Worlds.’ And yet he did but write in the line of all Old Testament teaching; in accordance with the teaching of our Divine Lord, “Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you;” and after the firm declaration of St. Paul, “Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come.” We ought to have outlived all possibility of misapprehending such teaching; and yet there are still among us those who see in religion only a safety for the world to come, which permits indifference to the interests of the present. “Living on high” is too often confused with “living on yonder.” And it is too readily forgotten that this world is just as truly, and just as much, God’s world as any other world can be. The devil talked about giving the world to Jesus; but a good many people besides the devil have offered to give what never was and never will be theirs. “The earth is the Lord’s, and the fullness thereof; the round world, and they that dwell therein.”
I. THE MORAL INFLUENCE OF DEFERRED BLESSING. It must be distinctly recognized that the immediate connection between happiness and piety is never guaranteed. The connection is, but the immediacy is not. If man was beyond the need of moral training, happiness and piety might have no break between them. But man has to learn to trust. It is a lesson that is only learned in the school of deferred hope.
II. THE MORAL INFLUENCE OF BESTOWED BLESSINGS. For, as a rule, the good man is happy in his goodness, and happy through his goodness. And that sign of Divine favor tends to nourish and culture humility and thankfulness. In true-minded persons to win may be a peril by nourishing pride; but to receive never is a peril, for it nourishes humility. The wonder of the grateful man is the blessing of which he is the recipient. So God works his work of grace by his benedictions.
III. THE MORAL INFLUENCE OF PROMISED BLESSINGS. If the present is bright, we look up rather than on. If the present is dark, we look on rather than up. We do not always want the future; it is sufficiently guaranteed by God’s grace in the present. But there are times of bodily frailty and trying circumstance, when hope dies down in the soul. Then it is we need the cheer of visions of the city of everlasting good, and love, and life.R.T.
Psa 128:6
Length of life a recognition of family goodness.
Notice that the welfare of the family and the welfare of the state are indissolubly connected. The expression, “children’s children” is literally, “and see thou sons to thy sons.” “Long life crowns all temporal favors.” Solomon says that “children’s children are the crown of old men.” “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 built up, wherein altars to the glory of God shall smoke with the morning and evening sacrifice. This promise implies long life, and that life rendered happy by its being continued in our offspring. It is one token of the immortality of man that he derives joy from extending his life in the lives of his descendants.”
I. LENGTH OF LIFE IS BUT A WEARINESS UNDER SOME CONDITIONS. In itself there is no special good in long life. When a man has done his work, he is ready for his work under the next set of conditions. Bunyan may picture a “Land of Beulah,” but the years of retirement, after business life is over, are seldom an unmixed and unqualified joy. The “Preacher’s” description of painful, wearying old age is often realized. Godless old age, with its crushing burden of youthful sins, is a miserable business; and even the godly man finds the waiting years wearily weighted with pain and suffering. And prolonged life is especially weary when a man outlives all his family and friends; and, after having been wrapped about, all his life, with family love, is dependent on strangers. It is one joy of family life that this seldom happens when a man has his quiver full of children.
II. LENGTH OF LIFE IS BUT A BLESSING UNDER SOME CONDITIONS. There is nothing more beautiful in social life than reverent, honored, upright old age. The value of old men’s influence on us is suggested by that pathetic interest we have in their lovely white hair. Let man but keep healthy, and quick-minded to the changing interests of the passing age, and prolonged life can be nothing but a joy to him. Under the same conditions, his continuance is nothing but a joy and blessing to his family, who make him the center which holds them all in a loving and mutually helpful unity. And under the same conditions, old men are nothing but a blessing to the state, which is kept steady by the conservative goodness of its aged members.R.T.
HOMILIES BY C. SHORT
Psa 128:1-6
A sunny picture of the life era good man.
“Blessed is every one that feareth the Lord,” etc.
I. THE GREATEST, MOST INFLUENTIAL, RELIGION IS COMPOUNDED OF “THE FEAR” OF THE CONSCIENCE AND THE TRUST AND LOVE OF THE HEART. “The fear” is the elevating fear of offending against the highest law, and the strongest, tenderest loveone of the holiest feelings that Christ has generated in the new life.
II. SUCH A CONTINUATION RESULTS IN THE BEST, MOST OBEDIENT, LIFE. “That walketh in his ways.” The “walking” in the ways of God is the habitual life of God-like waysnot any occasional outburst of righteous impulses or endeavors. The walk of a man in his settled character.
III. SUCH A LIFE GIVES HIM A LOFTY INDEPENDENCE. “He eats of the labor of his hands.” He enjoys the satisfaction of living upon his own labor, and not upon what others have done for him. This entails health, competence, and the highest prosperity. “Happy shalt thou be, and it shall be well with thee.”
IV. AND PRODUCES ALSO THE HAPPINESS OF THE HOME LIFE. The wife is the image of rich abundance; the children, of vigorous health. This is supposed principally to spring from the life and influence of the good manhis life is reproduced in the life of the wife and children; and they depend upon him, as the vine depends upon that to which it clings. The whole passage is richer in what it suggests than in what it pictures.
V. SUCH A MAN STANDS IN USEFUL AND HAPPY RELATIONS WITH THE CHURCH AND THE CITY. (Psa 128:5.) He is blessed out of Zion, and sees the good of Jerusalem. Individual character is the center of all life, both in Church and State; and when each is filled with the power of Christ in his personal life, he helps to flood the life of the Church and of the State with the only enduring elements of the highest prosperity.
VI. HE REJOICES IN A HAPPY OLD AGE, AND IN THE COMPANIONSHIP OF HIS CHILDREN‘S CHILDREN. The good man, whose affections and sympathies remain pure down to old age, takes great delight in children and grandchildren, and sees in them the pledges of future peace to the Church and the country.S.
Fuente: The Complete Pulpit Commentary
Psalms 128.
The sundry blessings which follow them that fear God.
A Song of Degrees.
Title. Shiir hammangaloth.] This psalm is thought to have been written by the author of the preceding one, and to have been used by the Jews as a hymn in their office of matrimony. The subject and occasion of it are the same with those of the former. The two last verses seem to have been spoken by the priest; as probably was the former psalm, and directed to the good man himself, who came at the head of his family to pay his homage and make his offerings. There is a beautiful and gradual rise observable in the blessings which are here promised.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 128
A Song of degrees
Blessed is every one that feareth the Lord;
That walketh in his ways.
2For thou shalt eat the labor of thine hands:
Happy shalt thou be, and it shall be well with thee.
3Thy wife shall be as a fruitful vine
By the side of thine house:
Thy children like olive plants
Round about thy table.
4Behold, that thus shall the man be blessed
That feareth the Lord.
5The Lord shall bless thee out of Zion:
And thou shalt see the good of Jerusalem
All the days of thy life.
6Yea, thou shalt see thy childrens children,
And peace upon Israel.
EXEGETICAL AND CRITICAL
Contents and Composition.The Psalmist first praises (Psa 128:1-4) the blessedness of the man who fears God, to whom the promise is given that he shall enjoy the results of his labor and behold the welfare of wife and children in his house. He then utters a prayer that the well-doing of such a man will ever continue, in connection with the weal of Jerusalem and Israel (Psa 128:5-6).
In the foregoing Psalm conjugal felicity was extolled not merely as a gift of Jehovahs mercy, but as a reward of those who fear God. It is scarcely allowable, therefore, to speak of this Psalm as supplementary to Psalms 127 (Delitzsch). Even externally they do not indicate any closer connection, or, least of all, such a resemblance that one Psalm is to be regarded as a response to the other, sung by the congregation in chorus (Pott). There is a similarity in some of the ideas, in the aphoristic mode of expression, and in the felicitation at the end of the one and at the beginning of the other, but these do not oblige us to hold a contemporaneous composition.
[Hengstenberg: The subject is not as in Psalms 127 the individual fearer of God, but the ideal of God-fearers, the God-fearing Israel, who is also frequently personified elsewhere, e. g., in Lam 3:1. This is clear from the expression in Psa 128:5 : behold the good of Jerusalem, from the conclusion in Psa 128:6 : peace be upon Israel; finally from the circumstance that all the fundamental passages alluded to in it refer to Israel.In a time of trouble and distress the fear of God appeared to be forever deprived of its reward. This appearance threatened to affect its operation. An antidote against the disheartening sadness which would then be apt to insinuate itself against Israel, is provided in our Psalm, on which Zechariah 8 may be regarded as a commentary.Luther: To this Psalm we will give the title of an Epithalamium or marriage song. In it the prophet cheereth them that are married, wishing unto them, and promising them from God, all manner of blessings.J. F. M.]
Psa 128:2. The labor of thy hands appears to allude specially to the produce of the garden and field. It probably does not imply that the prosperity consisted in his being maintained by his own labor, as contrasted with living on charity (Kimchi, Calvin, Venema, Del.), but that the laborer himself and not others enjoyed the profits of his toil (Isa 3:10), and was to rejoice in this privilege, Isa 9:19; Hos 4:10; Mic 6:14; Hag 1:6 (Geier, Hupfeld). Against transposing the two members of Psa 128:2, as has been proposed (Hupfeld), it may be argued that the particle does not stand here at the beginning of the sentence, and therefore cannot be taken as meaning for [E. V.] or since (Symm., Jerome, Calvin, Olshausen). Such a position is admissible only with the meaning that, as in Psa 128:4, or, when the particle confirms a statement, yea,Psa 118:10, comp. Isa 7:9; 1Sa 14:39 (Ewald, Maurer, Del.). Hence, in translating, the word may be neglected (Septuagint, Hitzig).
Psa 128:3 ff. The same particle can be taken in a confirmatory sense in Psa 128:4 also (Calvin, Venema, Delitzsch), but it is then also wrong to translate: mark, for (Rudinger, Clericus, J. H. Mich., Rosenm., Maurer). [It will be observed that in this verse E. V. has the correct translation.J. F. M.] The inner part of the house [Psa 128:3, E. V. literally: the sides of the house, comp. Amo 6:10J. F. M.] is here designated literally: the corner or hinder portion, since the female apartments occupied the most retired portion of the tent or house.
All the blessings of each individual come from the God of salvation, who has made Zion His dwelling-place, and is completed by participation in the prosperity of the Holy City and the whole Church, of which it forms the centre. A New Testament song would here direct the view to the Heavenly Jerusalem. But the character of this-sidedness (Diesseitigkeit) which is impressed upon the Old Testament, does not permit this. The promise only tells of participation in Jerusalems well-being on this side heaven (Zec 8:15), and a life prolonged through childrens children, and in this sense it invokes and intercedes for peace upon Israel in all its members, in all places, and at all times (Del .).
[Translate the last line of the Psalm: Peace be upon Israel.J. F. M.]
HOMILETICAL AND PRACTICAL
The blessing of piety on heart, house, and estate.The fear of God does not make sorrowful, but joyful and blessed.Godliness is a power to give prosperity, not only on the other side of death, but also on this.The happiness of domestic life which is blessed by God: (1) wherein it consists; (2) on what it is founded; (3) how it is maintained.The close connection between the public prosperity, a domestic life pleasing to God, and personal piety.
Starke: He who lives in the fear of God is no idler, but eats of the labor of his hands, that is, of his honorable calling blessed by God, by which He sustains him.An harmonious married life and children well nurtured, are the dearest of temporal delights.Parents, train up your children in the nurture and admonition of the Lord! If ye neglect this, you will train up, instead of useful olive-branches, useless thorn-bushes, unprofitable for any good purposeGod, for the sake of pious parents, often grants peace in their days to a country or city.
Arndt: Jerusalem never enjoyed greater blessings than Christ on the cross and the Holy Spirit from heaven; for on these depended Gods mercy, the forgiveness of sin, redemption from death, the devil and hell, righteousness, faith, love, hope, and eternal life; all these will thy beloved God grant thee to see, yea, to experience and enjoy.Frisch: The channel through which the stream of blessing flows upon thy conjugal relations and thy house, is the spiritual Zion of the Church of God.Rieger: There is much spoken and written about patriotism in the world; but the foundation of such a spirit must be laid deep in the fear of God; for without this we can neither have true prosperity ourselves, nor share in the blessings of the general good.Richter: He who has received Gods kingdom in his heart, must give his heart to it, and whatever blessings a believer receives, he wishes for all, and prays, hopes, and works in the communion of the saints for that kingdom.Guenther: Happy are those parents who regard their children as plants in the garden of God, and entrusted to their care.Schaubach: The obligations and the blessings of pious parents.Diedrich: The ever-during blessedness of those who fear God, who do not refuse to labor in His ways, but have found, in this present time, in the knowledge of Gods love, the sweetest and dearest communion.Taube: The fear of God the source of all prosperity. A God-fearing man has God not merely before his eyes and in his heart, but walks also before Him in His ways. The lines have fallen in pleasant places for him who fears God thus.
[Matt. Henry: The wifes place is in the husbands house, there her business lies.It is pleasant to parents that have a table spread, though but with ordinary fare, to see their children round about it, Job 21:5; to have them at table, to keep up the pleasantness of the table-talk; to have them in health, to have them like olive-plants, straight and green, sucking in the sap of their good education, and likely to become serviceable.A good man can have little comfort in seeing his childrens children, unless without he sees peace upon Israel, and have hopes of transmitting the entail of religion, pure and entire, to those that shall come after him, for that is the best inheritance.Bishop Horne: The good of Jerusalem with peace upon Israel, is all the good we can expect to see upon earth. Hereafter we shall see greater things than these.Barnes: No higher blessing could be promised to a good man than that he should die in a revival of religion.J. F. M.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
Here is a happy state described, full of blessings. Blessings in the man himself: blessings in the wife of his bosom; blessings in his offspring; and all out of Zion, from the Lord.
A Song of Degrees.
Psa 128
The Reader will forgive me, if I observe once more, (and particularly upon this beautiful Psalm) that to see Jesus in it, will give a double sweetness to our afterwards viewing it as referring to the people of Jesus. Neither shall I think any apology necessary for the allusion, when I consider the authority of God’s word upon this occasion, in numberless instances: for is not Christ expressly said to be the Husband of the Church? Doth he not himself say to the Church, I have betrothed thee to me forever? Nay, is it not said by his servant the Apostle, that Christ so loved the Church that he gave himself for it, that he might sanctify, and cleanse it with the washing, of water by the word; that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish? See Isa 54:5 ; Hos 2:19 ; Eph 5:25 to the end. When we consider the Son of God as having, by the assumption of our nature, wedded that nature into a more intimate and everlasting union than any other connexion possibly can be; it may serve to teach us, in some measure, how blessed the alliance, and how eternally secure. Hence therefore, may it not be said, “Blessed is the man Christ Jesus who hath feared the Lord, and accomplished redemption! He shall see therefore of the soul-travail he endured, and be satisfied.” Isa 53:11 . His wife the Church shall be to him most fruitful; even as the clusters of the vine, or as the dew drops of the morning, Psa 110:3 . And it is Jehovah himself, even the Father of mercies, and the God of all grace, that shall thus bless him: and bless him out of his own holy hill, Zion. Yea! he shall see it, and the Lord Jehovah will fulfil all his covenant promises, in pouring his Spirit upon his seed, and his blessing upon his offspring. There shall be showers of blessings! Such are the precious things contained in this Psalm, if we read with an eye to Jesus and his Church. And the Reader will not suppose the mercies to be lessened in this point of view, if, in consequence of our relation to Jesus, we behold also our interest in them. Isa 44:3-4 ; Psa 72:6 ; Isa 59:21 ; Psa 89:36-37 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The Reward of the God-fearing
Psa 128:4
I. Questions of a Future Life. It is an interesting and curious problem to explain the absence or dimness of the belief in a future life among the Jews for so many centuries, especially when we consider the great place which the doctrines of the immortalities of the soul and of reward and punishment after death held in the religion of Egypt. A long life, a prosperous life was all that they looked for. In the earlier stages of Jewish thought the Messianic hope, the glorious future was for the nation, not for the individual. Sceptics it is true were not wanting. The author of the book of Job attacked the doctrine as untrue, the author of Ecclesiastes as unsatisfying. But it was the sharp lesson of fact which at last undermined its dominion over the thought of men. The religious Jew living under the insane tyranny of Antiochus Epiphanes; the kindred but undevout dynasty of the Hasmoneans; the half alien and wholly unpatriotic rule of the Herods, could no longer hold to this belief. The good things of this life were too obviously not with Jehovah’s worshippers. And side by side with the waning of earthly hopes came a deepening of religious consciousness. The pious Israelite, feeling his fate to be in the hand of God, and sure that God would not forsake him, begins to expect that he, and all the godly, will have a share in the future of the nation.
II. Belief in the Early Return of Christ. The belief in an early return of the Lord carried the Church through the first century of her existence; and even before men had time to say ‘The Lord delayeth His coming,’ the visions of enthusiastic faith had set into dogma. The Christian knew that Christ would come to judgment at last (though he himself should pass to his rest long ere the coming), and that they who have done good shall go into life everlasting, and they that have done evil into everlasting fire. There was no doubt about the reward of the elect; no scruples about the fate of the reprobate.
III. Present Day Position. We can no longer dream that old dream, that virtue and piety bring material prosperity. God has told us that He maketh His sun to shine upon the evil and the good, and sendeth His rain upon the just and the unjust. But there is implanted in the heart of man a clear unreasoning certainty unreasoning because it is earlier than reason and of a higher authority that it is better somehow to do right than wrong, irrespective of pains or pleasures resulting. It is this that saved pro-Christian societies, this that in great measure saves society today from anarchy and dissolution; the instinctive belief that the reward of goodness lies there, in the right act itself, and in the character which makes the right act natural. And for the believer the universal law is expressed in terms of a higher and more intimate knowledge of the Divine. For him the motive and the reward of life are found alike in the clear and passionate consciousness of the abiding Presence of God.
J. Peile, Church Family Newspaper, 1907, p. 604
References. CXXVIII. 5. W. M. Statham, Christian World Pulpit, vol. xviii. p. 360. CXXVIII. International Critical Commentary, vol. ii. p. 469. CXXIX. Ibid. vol. ii. p. 461.
Fuente: Expositor’s Dictionary of Text by Robertson
PSALMS
XI
AN INTRODUCTION TO THE BOOK OF PSALMS
According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:
1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.
2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.
3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.
4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.
5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.
6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.
7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.
At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.
The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.
The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.
They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”
The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:
1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.
2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.
3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .
In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.
It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.
There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.
The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.
The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.
The book divisions of the Psalter are five books, as follows:
Book I, Psalms 1-41 (41 chapters)
Book II, Psalms 42-72 (31 chapters)
Book III, Psalms 73-89 (17 chapters)
Book IV, Psalms 90-106 (17 chapters)
Book V, Psalms 107-150 (44 chapters)
They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.
There were smaller collections before the final one, as follows:
Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.
Certain principles determined the arrangement of the several psalms in the present collection:
1. David is honored with first place, Book I and II, including Psalms 1-72.
2. They are grouped according to the use of the name of God:
(1) Psalms 1-41 are Jehovah psalms;
(2) Psalms 42-83 are Elohim-psalms;
(3) Psalms 84-150 are Jehovah psalms.
3. Book IV is introduced by the psalm of Moses, which is the first psalm written.
4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.
5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.
All the psalms have titles but thirty-three, as follows:
In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).
In Book II, Psa 43 ; Psa 71 , (2 are without titles).
In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).
In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).
The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .
QUESTIONS
1. What books are commended on the Psalms?
2. What is a psalm?
3. What is the Psalter?
4. What is the range of time in composition?
5. When and by whom was the collection in its present form arranged?
6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?
7. What is the Hebrew title of the Psalms?
8. Find the title of the first two books from the books themselves.
9. What is the title of the whole collection of psalms in the Septuagint?
10. What is the title in the Alexandrian Codex?
11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?
12. How many psalms in our collection?
13. How many psalms in the Septuagint?
14. What about the extra one in the Septuagint?
15. What is the subject of this extra psalm?
16. How does it compare with the Canonical Psalms?
17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?
18. What is the arrangement in the Vulgate?
19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?
20. What are the book divisions of the Psalter and how are these divisions marked?
21. Were there smaller collections before the final one? If so, what were they?
22. What principles determined the arrangement of the several psalms in the present collection?
23. In what conclusion may we rest concerning this arrangement?
24. How many of the psalms have no titles?
25. What does the Talmud call these psalms that have no titles?
26. How do later Jews supply these titles?
27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?
XII
AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)
The following is a list of the items of information gathered from the titles of the psalms:
1. The author: “A Psalm of David” (Psa 37 ).
2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).
3. The nature, or character, of the poem:
(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).
(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).
4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).
5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).
6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).
7. The kind of musical instrument:
(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).
(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).
(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).
8. A special choir:
(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).
(2) Alamoth, female choir (Psa 46 ).
(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).
9. The keynote, or tune:
(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).
(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).
(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).
(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).
(5) Leannoth, the name of a tune (Psa 88 ).
(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.
(7) Shiggaion, a song or a hymn.
(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.
10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).
11. The destination, as “Song of Ascents” (Psalms 120-134)
12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).
The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.
The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.
David is the author of more than half the entire collection, the arrangement of which is as follows:
1. Seventy-three are ascribed to him in the superscriptions.
2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.
3. Some of the Korahite Psalms are manifestly Davidic.
4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.
5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.
As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:
1. This theory has no historical support whatever, and therefore is not to be accepted at all.
2. It has no support in tradition, which weakens the contention of the critics greatly.
3. It has no support from finding any one with the necessary experience for their basis.
4. They can give no reasonable account as to how the titles ever got there.
5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.
6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.
The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.
Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.
Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:
I. By books
1. Psalms 1-41 (41)
2. Psalms 42-72 (31)
3. Psalms 73-89 (17)
4. Psalms 90-106 (17)
5. Psalms 107-150 (44)
II. According to date and authorship
1. The psalm of Moses (Psa 90 )
2. Psalms of David:
(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).
(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).
(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).
3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).
4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).
5. The psalms of Solomon (Psa 72 ; Psa 127 ).
6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )
7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )
8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)
III. By groups
1. The Jehovistic and Elohistic Psalms:
(1) Psalms 1-41 are Jehovistic;
(2) Psalms 42-83 are Elohistic Psalms;
(3) Psalms 84-150 are Jehovistic.
2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )
3. The Pilgrim Psalms (Psalms 120-134)
4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )
5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”
IV. Doctrines of the Psalms
1. The throne of grace and how to approach it by sacrifice, prayer, and praise.
2. The covenant, the basis of worship.
3. The paradoxical assertions of both innocence & guilt.
4. The pardon of sin and justification.
5. The Messiah.
6. The future life, pro and con.
7. The imprecations.
8. Other doctrines.
V. The New Testament use of the Psalms
1. Direct references and quotations in the New Testament.
2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.
We may classify the Davidic Psalms according to these experiences following the order of time, thus:
1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )
2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )
3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )
4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )
5. His first great sin (Psa 51 ; Psa 32 )
6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )
7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )
8. The great promise made to him in 2Sa 7 (Psa 2 )
9. Feelings of old age (Psa 37 )
The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.
There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.
It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.
The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.
Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:
1. The age of David furnished promising soil for the growth of poetry.
2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.
3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.
The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.
QUESTIONS
1. Give a list of the items of information gathered from the titles of the psalms.
2. What is the longest title to any of the psalms and what the items of this title?
3. What parts of these superscriptions most concern us now?
4. What is the historic value, or trustworthiness of these titles?
5. State the argument showing David’s relation to the psalms.
6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?
7. What the obvious aim of this criticism and the necessary result, if it be just?
8. What other authors are named in the titles?
9. Were all the psalms ascribed to Asaph composed by one person?
10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.
11. What experiences of David’s life made very deep impressions on his heart?
12. Classify the Davidic Psalms according to these experiences following the order of time.
13. What the great doctrines of the psalms?
14. What analogy between the Pentateuch and the Psalms?
15. What historic controversies concerning the singing of psalms?
16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?
17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.
18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?
19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?
20. What can you say of the allusions to the psalms in the New Testament?
XVII
THE MESSIAH IN THE PSALMS
A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.
Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.
The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:
1. What the book of the Psalms teaches concerning the Messiah.
2. That the New Testament shall authoritatively specify and expound this teaching.
3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.
In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).
This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.
It would be a fine thing to make out two lists, as follows:
1. All of the 150 psalms in order from which the New Testament quotes with messianic application.
2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.
We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.
1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.
The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.
The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”
In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).
But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .
Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).
This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.
2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:
(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).
(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .
(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”
(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).
What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!
3. The wondrous person of the Messiah in his dual nature, divine and human.
(1) His divinity,
(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;
(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .
(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .
(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .
(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .
(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .
(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.
(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .
4. His offices.
(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).
(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).
(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).
(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).
(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).
5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:
(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .
(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.
(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .
(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:
Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).
And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).
And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).
Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).
These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .
(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).
(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .
(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).
(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).
(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).
(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).
(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).
The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).
The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).
The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).
His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).
In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).
His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).
Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).
With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).
We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.
QUESTIONS
1. What is a good text for this chapter?
2. What is the threefold division of the Old Testament as cited by our Lord?
3. What is the last division called and why?
4. What is the object of the discussion in this chapter?
5. To what three things is the purpose limited?
6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?
7. What is the author’s conviction relative to the Scriptures?
8. What is the New Testament testimony on the question of inspiration?
9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?
10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?
11. Give the substance of Paul’s discussion of man’s sinfulness.
12. What is the teaching of Jesus on this point?
13. What is the teaching relative to sacrifices?
14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?
15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.
16. What are the offices of the Messiah according to psalms? Discuss each.
17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.
18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
XVI
THE MESSIANIC PSALMS AND OTHERS
We commence this chapter by giving a classified list of the Messianic Psalms, as follows:
The Royal Psalms are:
Psa 110 ; Psa 2 ; Psa 72 ; Psa 45 ; Psa 89 ;
The Passion Psalms are:
Psa 22 ; Psa 41 ; Psa 69 ;
The Psalms of the Ideal Man are Psa 8 ; Psa 16 ; Psa 40 ;
The Missionary Psalms are:
Psa 47 ; Psa 65 ; Psa 68 ; Psa 96 ; Psa 100 ; Psa 117 .
The predictions before David of the coming Messiah are, (1) the seed of the woman; (2) the seed of Abraham; (3) the seed of Judah; (4) the seed of David.
The prophecies of history concerning the Messiah are, (1) a prophet like unto Moses; (2) a priest after the order of Melchizedek; (3) a sacrifice which embraces all the sacrificial offerings of the Old Testament; (4) direct references to him as King, as in 2Sa 7:8 ff.
The messianic offices as taught in the psalms are four, viz: (1) The Messiah is presented as Prophet, or Teacher (Psa 40:8 ); (2) as Sacrifice, or an Offering for sin (Psa 40:6 ff.; Heb 10:5 ff.) ; (3) he is presented as Priest (Psa 110:4 ); (4) he is presented as King (Psa 45 ).
The psalms most clearly presenting the Messiah in his various phases and functions are as follows: (1) as the ideal man, or Second Adam (8); (2) as Prophet (Psa 40 ); (3) as Sacrifice (Psa 22 ) ; (4) as King (Psa 45 ) ; (5) as Priest (Psa 110 ) ; (6) in his universal reign (Psa 72 ).
It will be noted that other psalms teach these facts also, but these most clearly set forth the offices as they relate to the Messiah.
The Messiah as a sacrifice is presented in general in Psa 40:6 . His sufferings as such are given in a specific and general way in Psa 22 ; Psa 41 ; Psa 69 . The events of his sufferings in particular are described, beginning with the betrayal of Judas, as follows:
1. Judas betrayed him (Mat 26:14 ) in fulfilment of Psa 41:9 .
2. At the Supper (Mat 26:24 ) Christ said, “The Son of man goeth as it is written of him,” referring to Psa 22 .
3. They sang after the Supper in fulfilment of Psa 22:22 .
4. Piercing his hands and feet, Psa 22:16 .
5. They cast lots for his vesture in fulfilment of Psa 22:18 .
6. Just before the ninth hour the chief priests reviled him (Mat 27:43 ) in fulfilment of Psa 22:8 .
7. At the ninth hour (Mat 27:46 ) he quoted Psa 22:1 .
8. Near his death (Joh 19:28 ) he said, in fulfilment of Psa 69:21 , “I thirst.”
9. At that time they gave him vinegar (Mat 27:48 ) in fulfilment of Psa 69:21 .
10. When he was found dead they did not break his bones (Joh 19:36 ) in fulfilment of Psa 34:20 .
11. He is represented as dead, buried, and raised in Psa 16:10 .
12. His suffering as a substitute is described in Psa 69:9 .
13. The result of his crucifixion to them who crucified him is given in Psa 69:22-23 . Compare Rom 11:9-10 .
The Penitential Psalms are Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 . The occasion of Psa 6 was the grief and penitence of David over Absalom; of Psa 32 was the blessedness of forgiveness after his sin with Bathsheba, the wife of Uriah; Psa 38 , David’s reference to his sin with Bathsheba; Psa 51 , David’s penitence and prayer for forgiveness for this sin; Psa 102 , the penitence of the children of Israel on the eve of their return from captivity; Psalm 130, a general penitential psalm; Psa 143 , David’s penitence and prayer when pursued by Absalom.
The Pilgrim Psalms are Psalms 120-134. This section of the psalter is called the “Little Psalter.” These Psalms were collected in the days of Ezra and Nehemiah, in troublous times. The author of the central psalm of this collection is Solomon, and he wrote it when he built his Temple. The Davidic Psalms in this collection are Psa 120 ; Psa 122 ; Psa 124 ; Psa 131 ; Psa 132 ; Psa 133 . The others were written during the building of the second Temple. They are called in the Septuagint “Songs of the Steps.”
There are four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents,” viz:
1. The first theory is that the “Songs of the Steps” means the songs of the fifteen steps from the court of the women to the court of Israel, there being a song for each step.
2. The second theory is that advanced by Luther, which says that they were songs of a higher choir, elevated above, or in an elevated voice.
3. The third theory is that the thought in these psalms advances by degrees.
4. The fourth theory is that they are Pilgrim Psalms, or the songs that they sang while going up to the great feasts.
Certain scriptures give the true idea of these titles, viz: Exo 23:14-17 ; Exo 34:23-24 ; 1Sa 1:3 ; 1Ki 12:27-28 : Psa 122:1-4 ; and the proof of their singing as they went is found in Psa_42:4; 100; and Isa 30:29 . They went, singing these psalms, to the Feasts of the Passover, Pentecost, and Tabernacles. Psa 121 was sung when just in sight of Jerusalem and Psa 122 was sung at the gate. Psa 128 is the description of a good man’s home and a parallel to this psalm in modern literature is Burns’s “Cotter’s Saturday Night.” The pious home makes the nation great.
Psa 133 is a psalm of fellowship. It is one of the finest expressions of the blessings that issue when God’s people dwell together in unity. The reference here is to the anointing of Aaron as high priest and the fragrance of the anointing oil which was used in these anointings. The dew of Hermon represents the blessing of God upon his people when they dwell together in such unity.
Now let us look at the Alphabetical Psalms. An alphabetical psalm is one in which the letters of the Hebrew alphabet are used alphabetically to commence each division. In Psalms 111-112, each clause so begins; in Psa 25 ; Psa 34 ; Psa 145 ; each verse so begins; in Psa 37 each stanza of two verses so begins; in 119 each stanza of eight verses so begins, and each of the eight lines begins with the same letter. In Psa 25 ; 34 37 the order is not so strict; in Psa 9 and Psa 10 there are some traces of this alphabetical order.
David originated these alphabetical psalms and the most complete specimen is Psa 119 , which is an expansion of the latter part of Psa 19 .
A certain group of psalms is called the Hallelujah Psalms. They are so called because the word “Hallelujah” is used at the beginning, or at the ending, and sometimes at both the beginning and the ending. The Hallelujah Psalms are Psalm 111-113; 115-117; 146-150. Psa 117 is a doxology; and Psalms 146-150 were used as anthems. Psa 148 calls on all creation to praise God. Francis of Assisi wrote a hymn based on this psalm in which he called the sun his honorable brother and the cricket his sister. Psa 150 calls for all varieties of instruments. Psalms 113-118 are called the Egyptian Hallel. They were used at the Passover (Psalm 113-114), before the Supper and Psalm 115-118 were sung after the Supper. According to this, Jesus and his disciples sang Psalms 115-118 at the last Passover Supper. These psalms were sung also at the Feasts of Pentecost, Tabernacles, Dedication, and New Moon.
The name of God is delayed long in Psa 114 . Addison said, “That the surprise might be complete.” Then there are some special characteristics of Psa 115 , viz: (1) It was written against idols. Cf. Isa 44:9-20 ; (2) It is antiphonal, the congregation singing Psa 115:1-8 , the choir Psa 115:9-12 , the priests Psa 115:13-15 and the congregation again Psa 115:16-18 . The theme of Psa 116 is love, based on gratitude for a great deliverance, expressed in service. It is appropriate to read at the celebration of the Lord’s Supper and Psa 116:15 is especially appropriate for funeral services.
On some special historical occasions certain psalms were sung. Psa 46 was sung by the army of Gustavus Adolphus before the decisive battle of Leipzig, on September 17, 1631.Psa 68 was sung by Cromwell’s army on the occasion of the battle of Dunbar in Scotland.
Certain passages in the Psalms show that the psalm writers approved the offering of Mosaic animal sacrifices. For instance, Psa 118:27 ; Psa 141:2 seem to teach very clearly that they approved the Mosaic sacrifice. But other passages show that these inspired writers estimated spiritual sacrifices as more important and foresaw the abolition of the animal sacrifices. Such passages are Psa 50:7-15 ; Psa 4:5 ; Psa 27:6 ; Psa 40:6 ; Psa 51:16-17 . These scriptures show conclusively that the writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.
QUESTIONS
QUESTIONS
1. What are the Royal Psalms?
2. What are the Passion Psalms?
3. What are the Psalms of the Ideal Man?
4. What are the Missionary Psalms?
5. What are the predictions before David of the coming Messiah?
6. What are the prophecies of history concerning the Messiah?
7. Give a regular order of thought concerning the messianic offices as taught in the psalms.
8. Which psalms most clearly present the Messiah as (1) the ideal man, or Second Adam, (2) which as Prophet, or Teacher, (3) which as the Sacrifice, (4) which as King, (5) which as Priest, (6) which his universal reign?
9. Concerning the suffering Messiah, or the Messiah as a sacrifice, state the words or facts, verified in the New Testament as fulfilment of prophecy in the psalms. Let the order of the citations follow the order of facts in Christ’s life.
10. Name the Penitential Psalms and show their occasion.
11. What are the Pilgrim Psalms?
12. What is this section of the Psalter called?
13. When and under what conditions were these psalms collected?
14. Who is the author of the central psalm of this collection?
15. What Davidic Psalms are in this collection?
16. When were the others written?
17. What are they called in the Septuagint?
18. What four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents”?
19. What scriptures give the true idea of these titles?
20. Give proof of their singing as they went.
21. To what feasts did they go singing these Psalms?
22. What was the special use made of Psa 121 and Psa 122 ?
23. Which of these psalms is the description of a good man’s home and what parallel in modern literature?
24. Expound Psa 133 .
25. What is an alphabetical psalm, and what are the several kinds?
26. Who originated these Alphabetical Psalms?
27. What are the most complete specimen?
28. Of what is it an expansion?
29. Why is a certain group of psalms called the Hallelujah Psalms?
30. What are the Hallelujah Psalms?
31. Which of the Hallelujah Psalms was a doxology?
32. Which of these were used as anthems?
33. Which psalm calls on all creation to praise God?
34. Who wrote a hymn based on Psa 148 in which he called the sun his honorable brother and the cricket his sister?
35. Which of these psalms calls for all varieties of instruments?
36. What is the Egyptian Hallel?
37. What is their special use and how were they sung?
38. Then what hymns did Jesus and his disciples sing?
39. At what other feasts was this sung?
40. Why was the name of God delayed so long in Psa 114 ?
41. What are the characteristics of Psa 115 ?
42. What is the theme and special use of Psa 116 ?
43. State some special historical occasions on which certain psalms were sung. Give the psalm for each occasion.
44. Cite passages in the psalms showing that the psalm writers approved the offering of Mosaic animal sacrifices.
45. Cite other passages showing that these inspired writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Psa 128:1 A Song of degrees. Blessed [is] every one that feareth the LORD; that walketh in his ways.
Ver. 1. Blessed is every one that feareth the Lord ] This psalm is fitly subjoined to the former, and it is , a kind of wedding sermon, written for the instruction and comfort of married couples, and showing that Coniugium humanae est divina Academia vitae. And it is to be observed that here all men are spoken to as wedded; because this is the ordinary estate of most people. See 1Co 7:1-2 . At this day every Jew is bound to marry about eighteen years of age, or before twenty.; else he is accounted as one that liveth in sin; and how the Popish clergy, professing continence, have turned all places into so many Sodoms, who knoweth not?
That walketh in his ways
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
“A song of the ascents.” It is millennial blessedness on earth, when Christ reigns and blesses out of Zion. To interpret it of heaven or the church is to deny the kingdom yet to be restored to Israel.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 128:1-4
1How blessed is everyone who fears the Lord,
Who walks in His ways.
2When you shall eat of the fruit of your hands,
You will be happy and it will be well with you.
3Your wife shall be like a fruitful vine
Within your house,
Your children like olive plants
Around your table.
4Behold, for thus shall the man be blessed
Who fears the Lord.
Psa 128:1 blessed See note on this word (BDB 80) at Psa 1:1. There are two major terms in Hebrew for the concept of blessed or happy, both relating to God and humans. Let me use Deuteronomy 33 as an example.
1. bless (see SPECIAL TOPIC: BLESSING [OT] )
a. noun – BDB 139, cf. Deu 33:1; Deu 33:11
b. verb – BDB 138, cf. Deu 33:1; Deu 33:13; Deu 33:20; Deu 33:24
2. bless – BDB 80, used in Ps. 1:1 and 18 more times in Psalms but not in Genesis or Deuteronomy
YHWH’s blessings are directly related to those covered by His covenant. It is based on obedience (see Special Topic: Keep ). This whole concept of prosperity and contentment is part of the OT’s two ways, seen in Psalms 1; Deu 30:15; Deu 30:19 and described as cursing and blessing in Leviticus 26 and Deuteronomy 27-30.
The truly blessed person is the one who is rightly related to (1) God, (2) his/her family, and (3) the people of God. All three spheres must be in harmony!
everyone Notice how this is limited.
1. those who fear the Lord, Psa 128:3-4 (see Special Topic: Fear [OT] )
2. those who walk in His ways (cf. Psa 119:2-3)
So the blessing is not for everyone, not even for covenant people, but only for faithful followers!
This has implications on how Christians should view the modern state of Israel. Covenant obedience is a prerequisite to covenant promises!
ways See Special Topic: Terms for God’s Revelation .
Psa 128:2-3 Notice the covenant promises for faithful followers (here, to one individual).
1. enjoy the fruit of their labors
2. be happy
3. good life
4. good home life
5. many, healthy children
6. a long life
This is the essence of OT blessings. YHWH wanted to get the attention of the nations by blessing Israel. Once they noticed, Israel was to share the source of their blessing and peaceYHWH.
It should be stated that abundant population growth was a command of God in
1. Gen 1:28; Gen 9:1; Gen 9:7
2. it was part of the promise to Abraham in Gen 12:2; Gen 13:16; Gen 16:10
3. it was also the reality of the family of Jacob (cf. Gen 28:14) in Egypt that caused the Egyptian leaders to fear and persecute Israel (Exodus 1-2).
Psa 128:2 a Just a note to mention that this promise is the exact opposite of the threat of exile! The exiles were God’s judgment on faithless covenant followers. It was the very opposite of His intended purposes. It was the epitome of irony!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Title. A Song of degrees. Same as 120. See App-67.
Blessed is = O the happinesses of. See the Beatitudes. App-63.
feareth = revereth.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 128:1-6
Continuing to deal with the family and all, the next psalm.
Blessed is every one that feareth [or reverences] the LORD; and walks in his ways. For thou shalt eat the labor of your hands: happy shalt thou be, and it shall be well with thee ( Psa 128:1-2 ).
Who is that? The man who reverences the Lord and walks in the ways of the Lord. You’ll eat the fruit of your own labor. You’ll be happy. It will be well with you.
Your wife shall be as a fruitful vine by the sides of your house: and your children like olive plants round about the table ( Psa 128:3 ).
So all these little olive skin kids sitting around the table, you know. I love it. Ten little faces, big smiles.
Behold, that thus shall the man be blessed that reverences the LORD. The LORD shall bless thee out of Zion ( Psa 128:4-5 ):
Now we’re still coming towards Jerusalem and we’re still looking forward to getting there.
and thou shalt see the good of Jerusalem all the days of thy life. Yea, thou shalt see thy children’s children, and peace upon Israel ( Psa 128:5 , Psa 128:6 ).
So you get to see your grandkids and that’s neat. “
Fuente: Through the Bible Commentary
Psa 128:1-2
Psalms 128
THE BLESSEDNESS OF THE FAMILY THAT FEARS THE LORD
The theme of these six brief verses is, “Blessed is every one that feareth Jehovah, that walketh in his ways” (Psa 128:1), the same thought being repeated in Psa 128:4.
The date, occasion and authorship are unknown.
Delitzsch pointed out that, “Psalms 127 and Psalms 128 supplement each other. The happiness and prosperity that men desire is represented in Psalms 127 as “a gift of God,” whereas in Psalms 128 they are seen as a reward. Psalms 127 stresses the gifts of God’s grace, `while his beloved sleeps,’ as contrasted with the fruitless `day and night’ activities of wicked men; and here God’s blessings are seen as a reward of a faith that works through love.
Barnes gives the following summary of what the psalm says.
It states in general (Psa 128:1) the blessedness of those who fear the Lord. This blessedness is seen in: (a) their success in life; (b) a numerous, happy family (Psa 128:3); (c) being permitted to see children’s children (Psa 128:6); (d) being permitted to see the prosperity of holy religion (Psa 128:5); (e) seeing the prosperity of Jerusalem; and (f) peace upon Israel (Psa 128:5-6)/
Psa 128:1-2
“Blessed is every one that feareth Jehovah,
That walketh in his ways.
For thou shalt eat the labor of thy hands:
Happy shalt thou be, and it shall be well with thee.”
As noted above, the first verse here is a concise statement of the theme of the psalm.
“Thou shalt eat the labor of thy hands” (Psa 128:2). In both the Old Testament and the New Testament, the work ethic is a cardinal principle of God’s will for mankind. Even in Eden God assigned Adam work to do; and in the Decalogue, even ahead of the sabbath commandment, there thunders the commandment, “Six days shalt thou labor and do all thy work.”
The society in which we live today has spawned a whole generation of people who expect to live by the fruit of other men’s labors; but an apostle has written, “If a man will not work, neither let him eat” (2Th 3:10).
The first blessing which is mentioned here as belonging to the man who fears God and walks in his ways is that he shall indeed have his “daily bread.” “To know that one’s own hands have toiled for it always adds to the satisfaction of enjoying the blessing.
Furthermore, the fact of one’s having worked for his food should not be allowed to obscure the truth that it is actually the blessing of God. Many godly men can look back upon a lifetime of God’s provisions for them.
E.M. Zerr:
Psa 128:1. A man proves he fears the Lord by walking in his ways. That means to walk as the Lord has directed. (See Psa 119:133.)
Psa 128:2. An unrighteous man may be permitted to consume what he produces, but he cannot have much appreciation for it if he leaves the fear of God out of consideration.
Fuente: Old and New Testaments Restoration Commentary
This song naturally follows the one in which Jehovahs relation to the home, as building and establishing it, is recognised. It is chiefly interesting as it reveals the singers conception of the relation between the prosperity of the family and that of the city.
As to the home, the condition of its prosperity is declared to be fear of the Lord, walking in His ways. Then the resulting blessings are promised. This blessedness of home life issues in the good of Jerusalem. The line of development is most important; the God-fearing man, the God-fearing family, the God-fearing city.
This song of the worshippers ascending toward the city and temple is one the application of which is of perpetual importance. The strength of any city lies in its strong family life. The true strength of the family issues from its ordering in the fear of the Lord. It is of real significance that these songs of home and of true civic consciousness are found among those which are sung on the way that leads to worship. It is ever good to carry into the place of our communion with God the interests of home and city. It is only by doing so that we can influence these for their lasting good.
Fuente: An Exposition on the Whole Bible
It Shall Be Well with Thee
Psa 128:1-6
This psalm is the portrait of a godly man and his home in the best days of the Hebrew commonwealth. The husband and father, Psa 128:1-2. He is reverent and devout. Peace is on his face; he is happy in himself and in his home; respected among his fellows; and garners at the end the results of his work. The wife and house-mother, Psa 128:3. She is like the vine surrounding the inner court of an oriental house, yielding shade and refreshment. The children, Psa 128:3. The olive is the symbol of enduring prosperity and joy. The young plants will presently be bedded out to become trees of mature growth.
Forebodings Past deliverances, Psa 129:1-4. Israels youth was spent in Egypt. See Hos 2:15; Hos 11:1; Jer 2:6. As the plow tears up the soil, so the lash cuts their quivering flesh. But in such furrows God sows the seed of a blessed afterward. When our case is desperate, God cuts the oxens binding cords, the plow stands still, and the bitter pain ceases. Forebodings and predictions, Psa 129:5-8. Withered grass, unmourned, fit only for fuel. Such is the fate of those who oppress Gods people. The reference is to the scant blades which grow on the flat roof of an Eastern house. The usual benediction on the reapers toil will never extend to those withered blades.
Fuente: F.B. Meyer’s Through the Bible Commentary
A Song of degrees See title note; (See Scofield “Psa 120:1”)
feareth
See note; (See Scofield “Psa 19:9”).
Fuente: Scofield Reference Bible Notes
every one: Psa 103:1, Psa 103:13, Psa 103:17, Psa 112:1, Psa 115:13, Psa 147:11, Luk 1:50
walketh: Psa 1:1-3, Psa 81:13, Psa 119:1, Luk 1:6, Act 9:31, 1Th 4:1
Reciprocal: Gen 5:22 – General Gen 26:5 – General Gen 28:3 – and make Gen 49:22 – a fruitful Deu 6:2 – fear Deu 8:6 – walk Deu 10:12 – fear Deu 12:7 – ye shall Deu 28:3 – in the city 2Sa 22:22 – the ways 1Ch 26:5 – him 2Ch 6:31 – fear thee Job 1:10 – about Psa 24:5 – receive Psa 32:1 – Blessed Psa 37:22 – Blessed Psa 41:2 – blessed Psa 107:38 – He blesseth Pro 8:32 – for Isa 3:10 – they shall eat Isa 50:10 – is among Isa 56:2 – Blessed Jer 22:15 – then Hag 2:19 – from Mat 5:3 – Blessed Luk 11:28 – General Joh 2:1 – a marriage Eph 6:3 – General 1Ti 4:8 – having
Fuente: The Treasury of Scripture Knowledge
The portion of the man that fears Jehovah.
A song of the ascents.
We have here the portion of him who fears Jehovah, but with only a hint of higher blessings than the natural. One might think it patriarchal life restored, but for Jerusalem and Zion. The six verses here give us, I think, an intimation that after all, this is not the full blessing. It scarcely needs comment.
It is the happiness of the obedient man. He subsists on his own labor -does not yield it to another. Wife and children are the adornments of his house; and now there is no thought of enemies in the gate. The fourth verse appeals to experience for the proof of the blessing; there being no more the mysteries that perplex us now.
In the fifth, the blessing is from Jehovah out of Zion; and Jerusalem is in continual prosperity. Such are the days to which we have here reached: a state of things which the sixth verse only emphasizes in children’s children seen following one another in progressive generations, and still with “peace upon Israel.”
Fuente: Grant’s Numerical Bible Notes and Commentary
REFLECTIONS.
We have here another family psalm. It compresses all the blessings of the Hebrew covenant into a short compass.
(1) We have the character: he fears the Lord. He is in every view a truly religious man.
(2) He shall be blessed in his affairs. His lands, his cattle, his commerce, shall prosper under Gods peculiar care.
(3) He shall be blessed with children, and ten thousand gifts in a virtuous wife.
(4) His children shall be blessed with health, and shall flourish like olive branches round his table.
(5) He shall be blessed in his own soul when he worships, with a blessing out of Zion: heaven shall open to his view, and make his temporal prosperity figurative of the richer grace which shall replenish his heart.
(6) Long life shall crown the whole; he shall see his children and his grandchildren rise, like trees of righteousness, to glorify the God of Israel.
These fine things which are said of the covenant might be regarded as a dream, had not providence multiplied the Jews in Egypt, and prospered them under David and Solomon beyond what language can paint. We must add, that all those blessings belong to the christian church; the Hebrew and the Christian covenant being in substance the same.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
CXXVIII. The Blessing of a Pious Home.
Psa 128:2 a. i.e. without being robbed by the oppressor. This shows how low peasant life in Israel has sunk.
Psa 128:3. Observe the seclusion of women.olive plants are a type of fruitfulness. As the parent tree decays, new plants sprout from the roots. They are also an image of beauty and freshness.
Fuente: Peake’s Commentary on the Bible
PSALM 128
The godly anticipate the millennial blessing of those that fear the Lord.
In this psalm the thoughts of the godly remnant are carried beyond the time of building, watching and fighting, to millennial rest and prosperity.
(v. 1) The first verse presents the spiritual condition and character of those who enjoy the favour of the Lord. They are marked by the fear of the Lord, and a practical walk in accord with His ways. Their walk is not governed by the fear of man, nor the legal fear of consequences. Their godly practice flows from a spiritual condition.
(vv. 2-4) Verses 2 to 4 describe the blessings of the God-fearing man. The Millennium being in view, the blessings are of an earthly order, rather than heavenly as with the Christian. Such will be blest in his labours, happy in his spirit, blest in his circumstances, and in the relationships of life. Thus shall the man be blest that feareth the Lord.
(vv. 5-6) If the God-fearing man is thus blest, he is ever to remember that his blessing comes from the Lord. It flows from Zion as the centre of blessing for the earth; for when the Lord rules from Zion, Jerusalem will prosper, and Israel be in peace.
It is well to see that in the course of these psalms how constantly all blessing is ascribed to the Lord. It is the Lord that sets the captive free (Psa 124:6-7). It is the Lord who is round about His people as they take their pilgrim way (Psa 125:2): the Lord sets Zion free from the enemy (Psa 126:1); the Lord builds the house and keeps the city (Psa 127:1); and the Lord is the source of all millennial blessing.
Fuente: Smith’s Writings on 24 Books of the Bible
128:1 [A Song of degrees.] Blessed [is] every one that feareth the LORD; that walketh in his {a} ways.
(a) God approves not our life, unless it is reformed according to his word.
Fuente: Geneva Bible Notes
Psalms 128
In this wisdom ascent psalm, the writer rejoiced in the Lord’s blessings. He reviewed previously received blessings and then prayed for greater blessings (cf. Num 6:24-26).
"In one form or another, the word ’bless’ is used four times, but it is the translation of two different Hebrew words. In Psa 128:1-2, it is the word asher which is often translated ’happy’ (Gen 30:12-13), and in Psa 128:4-5, it is barak, which means ’blessed of the Lord.’" [Note: Ibid., p. 348.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. Summary statement of blessing 128:1
Everyone who fears Yahweh and obeys His precepts enjoys blessing.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 128:1-6
THE preceding psalm traced all prosperity and domestic felicity to Gods giving hand. It painted in its close the picture of a father surrounded by his sons able to defend him. This psalm presents the same blessings as the result of a devout life, in which the fear of Jehovah leads to obedience and diligence in labour. It presents the inner side of domestic happiness. It thus doubly supplements the former, lest any should think that Gods gift superseded mans work, or that the only blessedness of fatherhood was that it supplied a corps of sturdy defenders. The first four verses describe the peaceful, happy life of the God-fearing man, and the last two invoke on him the blessing which alone makes such a life his. Blended with the sweet domesticity of the psalm is glowing love for Zion. However blessed the home, it is not to weaken the sense of belonging to the nation.
No purer, fairer idyll was ever penned than this miniature picture of a happy home life. But its calm simple beauty has deep foundations. The poet sets forth the basis of all noble, as of all tranquil, life when he begins with the fear of Jehovah, and thence advances to practical conformity with His will, manifested by walking in the paths which He traces for men. Thence the transition is easy to the mention of diligent labour, and the singer is sure that such toil done on such principles and from such a motive cannot go unblessed. Outward prosperity does not follow good mens work so surely as the letter of the psalm teaches, but the best fruits of such work are not those which can be stored in barns or enjoyed by sense; and the labourer who does his work “heartily, as to the Lord,” will certainly reap a harvest in character and power and communion with God, whatever transitory gain may be attained or missed.
The sweet little sketch of a joyous home in Psa 128:3 is touched with true grace and feeling. The wife is happy in her motherhood, and ready, in the inner chambers (literally sides) of the house, where she does her share of work, to welcome her husband returning from the field. The family gathers for the meal won and sweetened by his toil; the children are in vigorous health, and growing up like young “layered” olive plants. It may be noted that this verse exhibits a home in the earlier stages of married life. and reflects the happy hopes associated with youthful children, all still gathered under the fathers roof; while, in the latter part of the psalm, a later stage is in view, when the father sits as a spectator rather than a worker, and sees children born to his children. Psa 128:4 emphatically dwells once more on the foundation of all as laid in the fear of Jehovah. Happy a nation whose poets have such ideals and sing of such themes! How wide the gulf separating this “undisturbed song” of pure home joys from the foul ideals which baser songs try to adorn! Happy the man whose ambition is bounded by its limits, and whose life is
“True to the kindred points of heaven and home”!
Israel first taught the world how sacred the family is; and Christianity recognises “a church in the house” of every wedded pair whose love is hallowed by the fear of Jehovah.
In Psa 128:5-6, petitions take the place of assurances, for the singer knows that none of the good which he has been promising will come without that blessing of which the preceding psalm had spoken. All the beautiful and calm joys just described must flow from God, and be communicated from that place which is the seat of His self-revelation. The word rendered above “mayest thou look” is in the imperative form, which seems here to be intended to blend promise, wish, and command. It is the duty of the happiest husband and father not to let himself be so absorbed in the sweets of home as to have his heart beat languidly for the public weal. The subtle selfishness which is but too commonly the accompaniment of such blessings is to be resisted. From his cheerful hearth the eyes of a lover of Zion are to look out, and be gladdened when they see prosperity smiling on Zion. Many a Christian is so happy in his household that his duties to the Church, the nation, and the world are neglected. This ancient singer had a truer conception of the obligations flowing from personal and domestic blessings. He teaches us that it is not enough to “see childrens children,” unless we have eyes to took for the prosperity of Jerusalem, and tongues which pray not only for those in our homes, but for “peace upon Israel.”