Psalm 122:7
Peace be within your walls, and prosperity within your palaces.
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122:6-9 Those who can do nothing else for the peace of Jerusalem, may pray for it. Let us consider all who seek the glory of the Redeemer, as our brethren and fellow-travellers, without regarding differences which do not affect our eternal welfare. Blessed Spirit of peace and love, who didst dwell in the soul of the holy Jesus, descend into his church, and fill those who compose it with his heavenly tempers; cause bitter contentions to cease, and make us to be of one mind. Love of the brethren and love to God, ought to stir us up to seek to be like the Lord Jesus in fervent prayer and unwearied labour, for the salvation of men, and the Divine glory.Peace be within thy walls - The word here rendered walls, means properly an host, an army; then a fortification, an entrenchment, especially the ditch or trench with the low wall or breastwork which surrounds it. Gesenius, Lexicon. It refers here to the fortifications or defenses around Jerusalem.

And prosperity - Peace; the same word which is used in the previous verse, and expressing the same idea - that of tranquility.

Within thy palaces - This word properly means a "fortress," "castle;" then, a palace, a residence of a king or a prince, 1 Kings 16:18; 2 Kings 15:25; Isaiah 25:2. The idea is, that such places abounded in Jerusalem; and the prayer is, that in those abodes of power, where the rulers of the land resided, there might be peace. The particular reason for this prayer is suggested in the following verse.

6, 7. Let peace—including prosperity, everywhere prevail. Within thy walls; in all thy dwellings.

Within thy palaces; especially in the court and the dwellings of the princes and rulers, whose welfare is a public blessing to all the people. Peace be within thy walls,.... The word say might be supplied; for this, with the following, seem to be petitions the psalmist puts into the mouths of those he desires to pray for Jerusalem's peace; and he directs them to pray in this manner, to take with them such words as these, and pray to the Lord. Jerusalem was a walled city, and so is the church of God; God himself is a wall of fire around her; salvation by Christ is as walls and bulwarks to her; the power and providence of God protect her: within these walls the people of God have a place and a name; all the inhabitants of Zion in common are included in this petition, and peace is wished for them all; let their condition and circumstances be what they may, be they high or low, rich or poor, stronger or weaker believers, children, young men, or fathers. Some render it, "in thine army", as the Targum, and other Jewish writers; in the church's militia, all saints being soldiers and in a warfare state; and here success to their arms against sin, Satan, and the world, is wished for;

and prosperity within thy palaces: as there were palaces in Jerusalem for the king, the nobles, and great men in the land; so there are in the church of God, where he is known, for a refuge; even the meanest places in it are preferable to the palaces of the greatest monarchs see Psalm 48:3, And here indeed all the saints are kings, and have their palaces; but particularly there are some who are set in the first place in the church, and over others in the Lord; who are their guides and governors, and are in office relation to the church as pastors and deacons now, as there were priests and Levites before: and the prosperity of these is to be prayed for, the good of the whole church being involved therein.

Peace be within thy {f} walls, and prosperity within thy palaces.

(f) The favour of God prosper you both within and without.

7. walls … palaces] The same words are found in Psalm 48:13. Chçl denotes the outer wall or rampart: armôn includes all conspicuous buildings, such as forts and towers as well as palaces.

There is an assonance between the words for ‘peace’ (shâlôm) and ‘prosperity’ (shalvâh) and the name Jerusalem. Whether the name of the city is etymologically connected with the root shlm is doubtful; but the sound of the name suggests the words for peace and prosperity, and the Psalmist prays that the nomen may be an omen, and that Jerusalem may enjoy the peace of which her name is an augury.Verse 7. - Peace be within thy walls, and prosperity within thy palaces. The prayer, which he would have others offer, the psalmist now offers himself. The prayer embraces, first, the whole community; then, especially those who have the direction and government of it. The preterite שׂמחתי may signify: I rejoice (1 Samuel 2:1), just as much as: I rejoiced. Here in comparison with Psalm 122:2 it is a retrospect; for היה with the participle has for the most part a retrospective signification, Genesis 39:22; Deuteronomy 9:22, Deuteronomy 9:24; Judges 1:7; Job 1:14. True, עמדות היוּ might also signify: they have been standing and still stand (as in Psalm 10:14; Isaiah 59:2; Isaiah 30:20); but then why was it not more briefly expressed by עמדוּ (Psalm 26:12)? The lxx correctly renders: εὐφράνθην and ἑστῶτες ἦσαν. The poet, now again on the journey homewards, or having returned home, calls to mind the joy with which the cry for setting out, "Let us go up to the house of Jahve!" filled him. When he and the other visitors to the feast had reached the goal of their pilgrimage, their feet came to a stand-still, as if spell-bound by the overpowering, glorious sight.

(Note: So also Veith in his, in many points, beautiful Lectures on twelve gradual Psalms (Vienna 1863), S. 72, "They arrested their steps, in order to give time to the amazement with which the sight of the Temple, the citadel of the king, and the magnificent city filled them.")

Reviving this memory, he exclaims: Jerusalem, O thou who art built up again - true, בּנה in itself only signifies "to build," but here, where, if there is nothing to the contrary, a closed sense is to be assumed for the line of the verse, and in the midst of songs which reflect the joy and sorrow of the post-exilic restoration period, it obtains the same meaning as in Psalm 102:17; Psalm 147:2, and frequently (Gesenius: O Hierosolyma restituta). The parallel member, Psalm 122:3, does not indeed require this sense, but is at least favourable to it. Luther's earlier rendering, "as a city which is compacted together," was happier than his later rendering, "a city where they shall come together," which requires a Niph. or Hithpa. instead of the passive. חבּר signifies, as in Exodus 28:7, to be joined together, to be united into a whole; and יחדּו strengthens the idea of that which is harmoniously, perfectly, and snugly closed up (cf. Psalm 133:1). The Kaph of כּעיר is the so-called Kaph veritatis: Jerusalem has risen again out of its ruined and razed condition, the breaches and gaps are done away with (Isaiah 58:12), it stands there as a closely compacted city, in which house joins on to house. Thus has the poet seen it, and the recollection fills him with rapture.

(Note: In the synagogue and church it is become customary to interpret Psalm 122:3 of the parallelism of the heavenly and earthly Jerusalem.)

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