Verse 1

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, Act 10:35; such an one is blessed now, and will be hereafter; See Gill on Psa 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.

Verse 2

For thou shall eat the labour of thine hands,.... That is, thou that fearest the Lord, and walkest in his ways. It is an apostrophe, or address to such, even to everyone of them; instancing in one part of the blessedness that belongs to them, enjoyment of what their hands have laboured for; which may be understood both in a literal and spiritual sense: man must labour and get his bread with the sweat of his brow; he that will not work should not eat, he that does should; and a good man may have a comfortable enjoyment of the good of his labour; than which, as to temporal blessings, there is nothing better under the sun, Ecc 5:18; and, in a spiritual sense, good men labour in prayers at the throne of grace, there lifting up holy hands to God, wrestling with him for a blessing, which they enjoy; they labour in attendance on the word and ordinances, for the meat which endures to everlasting life; and they find the word and eat it, and Christ in it, whose flesh is meat indeed; and feed by faith on it, to the joy and comfort of their souls; happy shall thou be, and it shall be well with thee; or, to thy soul, as the Syriac version; happy as to temporal things, and well as to spiritual ones: such having an apparent special interest in the love, grace, mercy, and delight of God; in his providence, protection, and care; in the supplies of his grace, and in his provisions for his people, in time and eternity. It is well with such that felt God, in life and at death, at judgment and for ever: and the Targum is, "thou art blessed in this world, and it shall be well with thee in the world to come;'' and so Arama.

Verse 3

Thy wife shall be as a fruitful vine by the sides of thine house,.... The vine being a weak and tender tree, which needs propping and supporting; and often is fastened to the sides of a house, to which the allusion here is; whereunto it cleaves, and on which it runs up, and bears very agreeable fruit; it is properly used to express the weakness and tenderness of the female sex, their fruitfulness in bearing children, and their care of domestic affairs, being keepers at home; see Pe1 3:7. Kimchi observes, that the vine is the only tree men plant within doors; which, when it is grown up, they bring out at a hole or window of the house without, to have the sun and air; and so its root is within the house, and the branches without: and he observes, that a modest woman is within the house, and does not go without, and is only seen by her husband; but her children, like the branches of the vine, go out to work. This may be applied to Christ and his church; to him the other characters agree: he, as man, is one that feared the Lord; the grace of fear was in him; the spirit of fear rested on him; and he was in the exercise of it, and walked in all the ways of the Lord, Isa 11:1; he now sees and enjoys the travail or labour of his soul to satisfaction, and is made most blessed for evermore, Isa 53:11. The church is the bride, the Lamb's wife, the spouse of Christ; and may be compared to a vine for her weakness in herself, her fruitfulness in grace and good works, and in bringing forth souls to Christ, through the ministry of the word; all which is pleasant and grateful to him; see Psa 80:14; thy children like olive plants round about thy table; a numerous offspring was always accounted a very great blessing; and it must be very pleasant to a parent to see his children round about his table, placed in their proper order according to their age, partaking of what it is furnished with: Job, in his time of prosperity, had many children; and, next to the presence of the Almighty with him, he mentions this of his children being about him; see Job 1:2. This may be applied to the spiritual seed and offspring of Christ, which are like to olive trees or olive plants; to which David is compared, Psa 52:8; the two anointed ones in Zac 4:11; the two witnesses in Rev 11:4; and all true believers in Christ may; because of their excellency, these being choice plants; because of their fruitfulness and beauty; because of their fatness, and having oil in them; and because of their perpetuity, being ever green; see Jer 11:16. Now Christ has a table, which he has well furnished, at which he himself sits, and places these his children all around; and whom he welcomes to the entertainment he makes, and takes delight and pleasure in them, Sol 1:12. Kimchi observes, the olive trees do not admit of a graft from other trees; see Rom 11:24; and so this denotes the legitimacy of those children, being free from all suspicion of being spurious, being born of such a wife as before described; and being green and moist all the year long, denotes their continuance in good works.

Verse 4

Behold, that thus shall the man be blessed that feareth the Lord. In the manner before described, and in the instances already given, as well as in the following; this is said to raise attention, and fix a sense of the blessedness of such persons; and who are further addressed, and pronounced happy, in the next verses. Behold, that thus shall the man be blessed that feareth the Lord. In the manner before described, and in the instances already given, as well as in the following; this is said to raise attention, and fix a sense of the blessedness of such persons; and who are further addressed, and pronounced happy, in the next verses. Psalms 128:5 psa 128:5 psa 128:5 psa 128:5The Lord shall bless thee out of Zion,.... The church of God, where he dwells, out of which he shines, even the Word of the Lord, as the Targum in the king's Bible; and where he commands his blessings of grace to descend on his people, even life for evermore, Psa 133:3. Here he blesses them with his word and ordinances, which are the goodness and fatness of his house, and with his presence in them; so that the man that fears God is blessed, not only in his person, and in his family, but in the house of God; see Psa 118:26; and thou shall see the good of Jerusalem all the days of thy life; the goodness of God in Jerusalem, which is another name for the church of God; the beauty of the Lord in his house and ordinances; his power and his glory in the sanctuary: or should see the church of God in prosperous circumstances all his days; true religion flourish, the power of godliness in the professors of it; the word and ordinances blessed to the edification of saints, and many sinners converted and gathered in. This may be applied to Christ, Isa 53:11.

Verse 5

Yea, thou shall see thy children's children,.... A numerous race of descendants from him, which are the crown and glory of old men, Pro 17:6; this is also true of Christ's spiritual children by his church in successive ages, Isa 59:21; and peace upon Israel: all kind of prosperity, temporal and spiritual; peace, and abundance of it; as will be in the latter day, in the spiritual reign of Christ, Psa 72:8. It may be considered as a wish or prayer, with which the psalm is concluded; let "peace be upon Israel" (a), as in Psa 125:5; see Gal 6:16. (a) "pax sit super Israele", Cocceius; so Gejerus. Next: Psalms Chapter 129

Verse 1

The כּי in Psa 128:2 signifies neither "for" (Aquila, κόπον τῶν ταρσῶν σου ὅτι φάγεσαι), nor "when" (Symmachus, κόπον χειρῶν σου ἐωθίων); it is the directly affirmative כּי, 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 כּי is the very usual כּי עתּה in the apodoses of hypothetical protases, or even כּי־אז in Job 11:15, or also only כּי in Isa 7:9, Sa1 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 (טוב לך as in Psa 119:71) to eat the produce of the labour of one's own hands (lxx , τοὺς καρποὺς τῶν πόνων, or according to an original reading, τοὺς πὸνους τῶν καρπῶν); (Note: The fact that the τῶν καρπῶν 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): καρποὺς φησὶνῦν ὡς ἀπὸ μέρους τὰς χεῖρας (i.e., per synecdochen partis pro toto), τουτέστι τῶν πρακτικῶν σου δυνάμεων φάγεσαι τοὺς πόνους.) 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 (אשׁתּך, found only here, for אשׁתּך) is as a fruit-producing vine." פּריּה for פּרה, from פּרה = פּרי, with the Jod of the root retained, like בוכיּה, 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). בּירכּתי ביתך 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 (ירכּתי, in relation to things and artificial, equivalent to the natural ירכי), 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: τέκνων ἐν οἴκοις γλυκερὸν βλάστημα, and Herc. Fur. 839: καλλίπαις στέφανος. thus fresh as young layered small olive-trees and thus promising are they.

Verse 4

Pointing back to this charming picture of family life, the poet goes on to say: behold, for thus = behold, thus is the man actually blessed who fears Jahve. כּי confirms the reality of the matter of fact to which the הנּה points. The promissory future in Psa 128:5 is followed by imperatives which call upon the God-fearing man at once to do that which, in accordance with the promises, stands before him as certain. מציּון as in Psa 134:3; Psa 20:3. בּנים לבניך instead of בּני בניך gives a designed indefiniteness to the first member of the combination. Every blessing the individual enjoys comes from the God of salvation, who has taken up His abode in Zion, and is perfected in participation in the prosperity of the holy city and of the whole church, of which it is the centre. A New Testament song would here open up the prospect of the heavenly Jerusalem. But the character of limitation to this present world that is stamped upon the Old Testament does not admit of this. The promise refers only to a present participation in the well-being of Jerusalem (Zac 8:15) and to long life prolonged in one's children's children; and in this sense calls down intercessorily peace upon Israel in all its members, and in all places and all ages.

Verse 1

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 (Psa 128:1), and shall be blessed, Psa 128:4. 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 (Psa 128:2): "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 (Psa 128:4) 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, Th2 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, Jdg 9:13. 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 11:17. 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 29:5. 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, Psa 20:2. 4. That they shall live long, to enjoy the comforts of the rising generations: "Thou shalt see thy children's children, as Joseph, Gen 50:23. 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 (Pro 17:6), 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.

Verse 1

Ps 128 The godly, who fear the Lord, will know true happiness (128:1-2). The Lord is with them (see 127:1-2), building their home life (128:3-4) and blessing them across the generations (128:5-6).

128:1-2 Enjoying the fruit of one’s labor means gaining benefit from whatever work one does.

Verse 3

128:3 Like vigorous young olive trees, children are saplings filled with potential. Olive oil symbolizes God’s blessing (104:15; Num 18:12; Jer 31:12; Hag 2:19).

Verse 4

128:4-6 God will continually bless all who fear him (133:3) from his dwelling in Zion (20:2; 50:2; 110:2), no matter where they live. • grandchildren: God’s blessings extend from generation to generation for the faithful (79:12-13; 89:1; 100:4-5; 103:17-19).