Psalm 128:6
Yes, you shall see your children's children, and peace on Israel.
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EXPOSITORY (ENGLISH BIBLE)
(6) 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.)

128:1-6 The blessings of those who fear God. - Only those who are truly holy, are truly happy. In vain do we pretend to be of those that fear God, if we do not make conscience of keeping stedfastly to his ways. Blessed is every one that fears the Lord; whether he be high or low, rich or poor in the world. If thou fear him and walk in his ways, all shall be well with thee while thou livest, better when thou diest, best of all in eternity. By the blessing of God, the godly shall get an honest livelihood. Here is a double promise; they shall have something to do, for an idle life is a miserable, uncomfortable life, and shall have health and strength, and power of mind to do it. They shall not be forced to live upon the labours of other people. It is as much a mercy as a duty, with quietness to work and eat our own bread. They and theirs shall enjoy what they get. Such as fear the Lord and walk in his ways, are the only happy persons, whatever their station in life may be. They shall have abundant comfort in their family relations. And they shall have all the good things God has promised, and which they pray for. A good man can have little comfort in seeing his children's children, unless he sees peace upon Israel. Every true believer rejoices in the prosperity of the church. Hereafter we shall see greater things, with the everlasting peace and rest that remain for the Israel of God.Yea, thou shalt see thy children's children - This is a continuation of the idea of blessedness as connected with a numerous posterity - an object of so much interest to the Hebrews (see the notes at 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.

6. Long life crowns all other temporal favors. As Ps 125:5, this Psalm closes with a prayer for peace, with prosperity for God's people. Not only upon Jerusalem, and the parts adjacent, but upon all the tribes and people of Israel. Yea, thou shall see thy children's children,.... A numerous race of descendants from him, which are the crown and glory of old men, 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.

(a) "pax sit super Israele", Cocceius; so Gejerus.

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."



With הנּה it goes on to refer to a specially striking example in support of the maxim that everything depends upon God's blessing. פּרי הבּטן (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.
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