Yes, you shall see your children's children, and peace on Israel.
Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Haydock • Hastings • Homiletics • JFB • KD • Kelly • KJT • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • TOD • WES • TSK
EXPOSITORY (ENGLISH BIBLE)Children’s children.—Dr. Perowne illustrates from Virgil: “adspicies . . . natos natorum et qui nascentur ab illis.” (Comp. Zechariah 8:4-5.)
And peace . . .—The conjunction spoils the passage. The psalm concludes with the prayer, “Peace upon Israel.” (Comp. Psalm 125:5.)Psalm 128:3), and having its foundation in our nature.
And peace upon Israel - See Psalm 125:5. As the crowning blessing; a blessing above that of success in worldly affairs; above that of seeing a numerous and happy posterity. The love of God is the supreme affection in the mind of a pious man; the desire that his cause may prosper and triumph is to him a supreme desire. Man is truly and completely blessed only in religion.Proverbs 17:6; this is also true of Christ's spiritual children by his church in successive ages, Isaiah 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, Psalm 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 Psalm 125:5; see Galatians 6:16.Yea, thou shalt see thy children's children, and peace upon Israel.
EXEGETICAL (ORIGINAL LANGUAGES)6. May he live to a good old age and see his family perpetuated in his grandchildren. Cp. Proverbs 17:6, and contrast the curse, Psalm 109:13.
and peace upon Israel] Though the construction of the A.V. is possible, it is better to take these words, as in Psalm 125:5, as a separate clause, Peace be upon Israel.Verse 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 Psalm 125, and rendered, "Peace be upon Israel."
Genesis 30:2; Deuteronomy 7:13) beside בּנים also admits of the including of daughters. It is with בּנים (recalling Genesis 30:18) just as with נהלת. Just as the latter in this passage denotes an inheritance not according to hereditary right, but in accordance with the free-will of the giver, so the former denotes not a reward that is paid out as in duty bound, but a recompense that is bestowed according to one's free judgment, and in fact looked for in accordance with a promise given, but cannot by any means be demanded. Sons are a blessed gift from above. They are - especially when they are the offspring of a youthful marriage (opp. בּן־זקנים, Genesis 37:3; Genesis 44:20), and accordingly themselves strong and hearty (Genesis 49:3), and at the time that the father is growing old are in the bloom of their years - like arrows in the hand of a warrior. This is a comparison which the circumstances of his time made natural to the poet, in which the sword was carried side by side with the trowel, and the work of national restoration had to be defended step by step against open enemies, envious neighbours, and false brethren. It was not sufficient then to have arrows in the quiver; one was obligated to have them not merely at hand, but in the hand (בּיד), in order to be able to discharge them and defend one's self. What a treasure, in such a time when it was needful to be constantly ready for fighting, defensive or offensive, was that which youthful sons afforded to the elderly father and weaker members of the family! Happy is the man - the poet exclaims - who has his quiver, i.e., his house, full of such arrows, in order to be able to deal out to the enemies as many arrows as may be needed. The father and such a host of sons surrounding him (this is the complex notion of the subject) form a phalanx not to be broken through. If they have to speak with enemies in the gate - i.e., candidly to upbraid them with their wrong, or to ward off their unjust accusation - they shall not be ashamed, i.e., not be overawed, disheartened, or disarmed. Gesenius in his Thesaurus, as Ibn-Jachja has already done, takes דּבּר here in the signification "to destroy;" but in Genesis 34:13 this Piel signifies to deal behind one's back (deceitfully), and in 2 Chronicles 22:10 to get rid of by assassination. This shade of the notion, which proceeds from Arab. dbr, pone esse (vid., Psalm 18:48; Psalm 28:2), does not suit the passage before us, and the expression לא־יבשׁוּ is favourable to the idea of the gate as being the forum, which arises from taking ידברו in its ordinary signification. Unjust judges, malicious accusers, and false witnesses retire shy and faint-hearted before a family so capable of defending itself. We read the opposite of this in Job 5:4 of sons upon whom the curse of their fathers rests.
LinksPsalm 128:6 Interlinear
Psalm 128:6 Parallel Texts
Psalm 128:6 NIV
Psalm 128:6 NLT
Psalm 128:6 ESV
Psalm 128:6 NASB
Psalm 128:6 KJV
Psalm 128:6 Bible Apps
Psalm 128:6 Parallel
Psalm 128:6 Biblia Paralela
Psalm 128:6 Chinese Bible
Psalm 128:6 French Bible
Psalm 128:6 German Bible