Charles H. Spurgeon

Whole Psalm. Psalm 128 follows Psalm 127 for the same reason as Psalm 2 follows Psalm 1. In both instances they are Psalms placed together, of which one begins with ashre (happy, very happy), and the other ends with ashre. In other respects Psalm 128 and 127 supplement one another. They are related to one another much as the New Testament parables of the treasure in the field and the one pearl are related. That which makes man happy is represented in Psalm 127 as a gift coming as a blessing, and in Psalm 128 as a reward coming as a blessing, that which is briefly indicated in the word rks, saka, reward, in Ps 127:3 being here expanded and unfolded. There it appears as a gift of grace in contrast to the God estranged self activity of man; here as a fruit of the ora et labora.—Franz Delitzsch.

Whole Psalm. 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 at about eighteen years of age, or before twenty; else he is accounted as one that liveth in sin.—John Trapp.

Whole Psalm. This Psalm is an epiyalamio logos, written for the commendation, instruction, and consolation of those who are either already married or are about to enter on that kind of life. It enumerates, therefore, at the commencement, as is usual in songs of this kind, all those things which are regarded as burdens in the married life, such as the labours in seeking to provide for the whole family; the spouse, and that marriage bond, which, as it were, binds a man and seems to make him a slave, just as that character says in the comedy, "I have taken a wife; I have sold my liberty:" lastly, the education of the children, which certainly is most laborious, and requires the largest expenditure. To lighten the burden of all these things, there is added to each a blessing, or a promise, so that they might appear slight. And at the close, it subjoins in general, a spiritual promise, which easily makes light of all the labours and disquiets of the married life; even if they should be the very heaviest. The blessing comes from Zion or the Church: for there is nothing so burdensome and difficult, but what it can be easily borne by those who are the members of the true Church, and know the sources of true consolation.—D. H. Mollerus.

Verse 1. Blessed is every one that feareth the LORD, etc. Here we have the living fountain of the blessing which rests upon the conjugal and domestic state. When worldly prudence attempts to choose a wife and form a household, it can apply its hand only to so much of the work as has its seat upon earth, and is visible to the eye of sense. It builds, so to speak, the first and the second story, adds cornice and pediment, and the fabric presents a fair appearances but it has no foundation. Whenever you see the household of a married pair continuing to defy every storm, you may be sure that it rests upon a sure foundation, lying beyond the reach of human sense, and that that foundation is the fear of the Lord. To the fear of the Lord, therefore, the holy Psalmist has wisely given a place in front of this beautiful Psalm, which celebrates the blessing that descends upon conjugal and domestic life.—Augustus F. Tholuck, in "Hours of Christian Devotion," 1870.

Verse 1. Blessed is every one that feareth the LORD. There is a fear of the Lord which hath terror in it and not blessedness. The apprehension with which a warring rebel regards his triumphant and offended sovereign, or the feelings of a fraudulent bankrupt towards a stern creditor, or, a conscience stricken criminal to a righteous judge, are frequently types of men's feelings in regard to God. This evidently cannot be the fear which the "blessed" of this Psalm feel. Nor can theirs, on the other hand, be the tormenting fear of self reproach. Their fear is that which the believed revelations given of him in his Word produce. It is the fear which a child feels towards an honoured parent,—a fear to offend: it is that which they who have been rescued from destruction feel to the benefactor who nobly and at the vastest sacrifice interposed for their safety,—a fear to act unworthily of his kindness: it is that which fills the breast of a pardoned and grateful rebel in the presence of a venerated sovereign at whose throne he is permitted to stand in honour,—a fear lest he should ever forget his goodness, and give him cause to regret it. Such is the fear of the Christian now: a fear which reverence for majesty, gratitude for mercies, dread of displeasure, desire of approval, and longing for the fellowship of heaven, inspire; the fear of angels and the blessed Son; the fear not of sorrow but of love, which shrinks with instinctive recoil from doing aught that would tend to grieve, or from denying aught that would tend to honour. Religion is the grand and the only wisdom; and since the beginning, the middle, and the end of it, is the fear of the Lord, blessed is every man that is swayed by it.—Robert Nisbet, in "The Songs of the Temple Pilgrims", 1863.

Verse 1. Blessed is every one that feareth the Lord. Let us take a little of the character of the blessed man. Who is it that is undaunted? "The man that feareth God." Fear sounds rather contrary to blessedness; hath an air of misery; but add whom. He that "feareth the Lord"; that touch turns it into gold. He that so fears, fears rot: he shall not be afraid; all petty fears are swallowed up in this great fear; and this great fear is as sweet and pleasing as little fears are anxious and vexing. Secure of other things, he can say—"If my God be pleased, no matter who is displeased: no matter who despise me, if he account me his. Though all forsake me, though my dearest friends grow estranged, if he reject me not, that is my only fear; and for that I am not perplexed, I know he will not." A believer hath no fear but of the displeasure of heaven, the anger of God to fall upon him; he accounts that only terrible; but yet he doth not fear it; doth not apprehend it will fall on him, is better persuaded of the goodness of God. So this fear is still joined with trust:—"Behold the eye of the Lord is upon them that fear him, upon them that hope in his mercy": Ps 33:18.—Robert Leighton, 1611-1684.

Verse 1. Blessed is every one, etc. There is a stress on all ("every one"), teaching that no disparity of sex or condition, of rank or wealth, affects the degree of happiness granted by God to every one of his true servants in their several stations. It is to be observed, further, that whenever the fear of the Lord is mentioned in Holy Writ, it is never set by itself, as though sufficient for the consummation of our faith, but always has something added or prefixed, by which to estimate its due proportion of perfection, according as it is stated by Solomon in Pr 2:3-5.—J. M. Neale and R. F. Littledale; in "A Commentary on the Psalms from Primitive and Medieval Writers," 1860.

Verse 1. Blessed is every one, etc. It is a precious promise, but perhaps thou art tempted to say in thy heart, not meant for every one. Wilt thou answer against the Lord? Hear him speak in the song. He says, "every one." "Blessed is every one that feareth the LORD." None are excluded but those who will not walk in his ways.—Edward Jewett Robinson.

Verse 1. Blessed, etc. 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. Carnal reason judges either that all mankind without exception are miserable, or that fortune is more favourable 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. 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 tim 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.—John Calvin.

Verse 1. That feareth the LORD; that walketh in his ways. The fear of the Lord is the internal principle; but unless there be a corresponding expression in the outward life, what reason is there to suppose that it has any existence at all? Observe also, that there is no walking in the ways of the Lord, until his fear be established in the heart. There can be no genuine morality apart from the fear of God. How can a man obey God while his affections are alienated from him?—N. M'Michael.

Verse 1. That walketh in, his ways. God makes blessed those that walk in his ways, because he himself walks with them. This is said concerning David, and it is explained how that companionship blessed him, 2Sa 5:10: "And David went on, and grew great, and the Lord God of hosts was with him": where the "and" may be taken as the causal particle "because." That God does indeed join himself to those who walk in his ways as companion and leader we have in 2Ch 17:3-4: "And the Lord was with Jehoshaphat, because he walked in the first ways of his father David, and sought not unto Baalim; but sought to the Lord God of his father."—Thomas Le Blanc.

Verse 2. For thou shalt eat the labour of thine hands, etc. There is a fourfold literal sense here: Thou shalt live by honest, peaceful labour, not by rapine and violence on that produced by the toil of others, nor yet indolently and luxuriously; thou shalt "eat", and not penuriously stint thyself and others; thy crops shall not be blighted, but shall bring forth abundantly; and no enemy shall destroy or carry off thy harvest. And these two latter interpretations accord best with the converse punishments threatened to the disobedient by Moses. "Thou shalt eat the labour of thine hands". But he who hates labour does not eat of it, nor can he say, "My meat is to do the will of him that sent me, and to finish his work": Joh 4:34. On the other hand, he to whom such labour is a delight, does not merely look forward in hope to the future fruits or rewards of labour, but even here and now finds sustenance and pleasure in toiling for God; so that it is "well" with him in the world, even amidst all its cares and troubles, and he "shall be happy" in that which is to come, whence sorrow is banished for ever, as it is written in the gospel: "Blessed is he that shall eat bread in the kingdom of God": Lu 14:15.—Neale and Littledale.

Verse 2. Thou shalt eat the labour of thine hands, etc. This must they learn also which are married, that they must labour. For the law of nature requireth that the husband should sustain and nourish his wife and his children. For after that man and wife do know that they ought to fear God their Creator, who not only made them, but gave his blessing also unto his creature; this secondly must they know, that something they must do that they consume not their days in ease and idleness. Hesiod, the poet, giveth his counsel, that first thou shouldest get thee a house, then a wife, and also an ox to till the ground...For albeit that our diligence, care, and travail is not able to maintain our family, yet God useth such as a means by the which he will bless us.—Martin Luther.

Verse 2. Thou shalt eat the labour of thine hands. Men have dreamed fascinating dreams of removing the disabilities and limitations of the world and the evils of life, without sorrow. Poets have pictured earthly paradises, where life would be one long festival,

"Summer isles of Eden lying in dark purple spheres of sea."

But vain are all such dreams and longings. They are of human, not of Divine origin, and spring from a root of selfishness and not of holiness. They cannot be realized in a fallen world, full of sorrow because full of sin. All blessings in man's economy are got from pains. Happiness is the flower that grows from a thorn of sorrow transformed by man's cultivation. The beautiful myth which placed the golden apples of the Hesperides in a garden guarded by dragons, is an allegory illustrative of the great human fact that not till we have slain the dragons of selfishness and sloth can we obtain any of the golden successes of life. Supposing it were possible that we could obtain the objects of our desire without any toil or trouble, we should not enjoy them. To benefit us really, they must be the growths of our own self denial and labour. And this is the great lesson which the miracles of our Lord, wrought in the manner in which they were, unfolded. They teach us that, in both temporal and spiritual things, we should not so throw ourselves upon the providence or grace of God as to neglect the part we have ourselves to act,—that God crowns every honest and faithful effort of man with success: "Blessed is every one that feareth the LORD; that walketh in his ways. For thou shalt eat the labour of thine hands: happy shalt thou be, and it shall be well with thee."—Hugh Macmillan, in "The Ministry of Nature," 1871.

Verse 2. (first clause).

Labour, the symbol of man's punishment;
Labour, the secret of man's happiness.
—James Montgomery, 1771-1854.

Verse 2. Happy shalt thou be. Oh trust in the Lord for happiness as well as for help! All the springs of happiness are in him. Trust "in him who giveth us all things richly to enjoy"; who, of his own rich and free mercy, holds them out to us, as in his own hand, that, receiving them as his gifts, and as pledges of his love, we may enjoy all that we possess. It is his love gives a relish to all we taste, puts life and sweetness into all; while every creature leads us up to the great Creator, and all earth is a scale to heaven. He transfuses the joys that are at his own right hand into all that he bestows on his thankful children, who, having fellowship with the Father and his Son Jesus Christ, enjoy him in all and above all.—John Wesley, 1703-1791.

Verse 2. Happy shalt thou be. Mr. Disraeli puts these remarkable words into the mouth of one of his characters:—"Youth is a blunder; manhood a struggle; old age a regret." A sad and Cheerless view of life's progress that! It may be true, in measure, of a life separated from godliness; it certainly is not true of a life allied with godliness. Let there be "life and godliness", and then youth is not a blunder, but a wise purpose and a glowing hope; manhood is not a struggle only, but a conquest and a joy; old age is not a regret, but a rich memory and a glorious prospect.—R. P. Macmaster, in "The Baptist Magazine," 1878.

Verse 3. Thy wife shall be as a fruitful vine, etc. The comparison would perhaps be brought out more clearly by arranging the verse as follows:

"Thy wife shall be in the inner part of thy house
Like a fruitful vine;
Thy children round about thy table
Like the shoots of the olive."

In the inner part, literally, "the sides of thy house", as in Am 6:10, i.e., the women's apartments, as marking the proper sphere of the wife engaged in her domestic duties, and also to some extent her seclusion, though this was far less amongst the Jews than amongst other Orientals. The "vine" is an emblem chiefly of fruitfulness, but perhaps also of dependence, as needing support; the "olive", of vigorous, healthy, joyous life. The same figure is employed by Euripides, Herc. Fur., 839. Med. 109S.—J. J. Stewart Perowne.

Verse 3. Thy wife shall be as a fruitful vine, etc. We do not remember to have met with a single instance, in the East, of vines trained against the walls of a house, or of olives near or about a house. Neither have we read of such instances. The passage doubtless derives its figures from the fertility of the vine, and from the appearance of the olive, or the order in which olive trees are planted. The construction would then be: "Thy wife, in the sides (interior apartments) of thy house, shall be as the fruitful vine, and thy children round about thy table, like olive plants."—John Kitto (1504-1854), in "The Pictorial Bible."

Verse 3. Thy wife shall be as a fruitful vine by the sides of thine house. The wife is likened not to thorns or briers, nor even to oaks or to other fruits and trees, but to the vine; and also to a vine neither in a vineyard nor in a garden, but set by the walls of the house; also not barren, but fertile and fruit bearing. This admonishes husbands as well as wives of their duties. For as the walls support the vine, and defend it against the force of winds and tempests, so ought husbands, as far as is in their power, to defend their wives by their godly conversation and wholesome teachings and institutions against the pestilential wind of the old serpent; also against the injuries of evil disposed men. "He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the Church": Eph 5:28-29. Further, the vine is exceedingly fragile wood, and not meet for any work, Eze 15:4. Husbands, therefore, should remember that they ought to behave towards their wives patiently and prudently, as with the weaker vessel; not keeping in mind the fragility of the wood, but the abundance and sweetness of the fruit. If husbands observe this, that will happen to them which Scripture says concerning the peaceful time of Solomon, "And Judah and Israel dwelt safely, every man under his vine and under his fig tree": 1Ki 4:25. Such was the married life of Abraham with Sarah, Isaac with Rebecca, Jacob with, Leah and Rachel.—Solomon Gesner.

Verse 3. A fruitful vine by the sides of thine house. It does not say on the sides of the house, but by the sides. The passage probably refers to the trellissed, bowers which often lead up to the houses, and are covered with vines, the grapes, hanging over head. Sitting in these bowers is sitting under our own vines: Mic 4:4. I have seen in Constantinople grapes hanging over the people's heads in the principal streets, the vines being trained from one side of the street to the other.—John Gadsby, in "My Wanderings," 1860.

Verse 3. By the sides of thine house. Not on the roof, nor on the floor; the one is too high, she is no ruler; the other too low, she is no slave: but in the sides, an equal place between both.—Thomas Adams.

Verse 3. By the sides of thine house. The house is her proper place, for she is "the beauty of the house"; there her business lies, there she is safe. The ancients painting them with a snail under their feet, and the Egyptians denying their women shoes, and the Scythians burning the bride's chariot axle tree at her door, when she was brought to her husband's house, and the angel's asking Abraham where Sarah was (though he knew well enough), that it might be observed, she was "in the tent", do all intimate, that, by the law of nature, and by the rules of religion, the wife ought to keep at home, unless urgent necessity do call her abroad.—Richard Steele (—1692), in "The Morning Exercises."

Verse 3. As it is visible that the good man's sons being "like olive plants round about his table", means not that they should be like the olive plants which grew round his table, it being, I presume, a thought in Bishop Patrick that will not be defended, that the Psalmist refers to a table spread in an arbour composed of young olive trees, for we find no such arbours in the Levant, nor is the tree very proper for such a purpose; so in like manner the first clause must signify, thy wife shall be in the sides, or private apartments, of thy house, fruitful as a thriving vine: the place here mentioned (the sides of the house) referring to the wife, not to the vine; as the other (the table) refers to the children, not to the olives. Nor is this a new thought, it is a remark that Musculus and other interpreters have made. The Hebrew word, translated sides, is very well known to signify the more private apartments of a house, as they have also remarked; and he that reads Dr. Shaw's description of an Eastern house, must immediately see the propriety of calling the private apartments its sides. Such a house consists of a square court, which the doctor observes, is called the midst of the house: and private apartments round it, which may as properly be called its sides in consequence: into this middle of the house, or this quadrangle, company, he tells us, are sometimes received, in which other authors tell us their wives remain concealed at such times.—Thomas Harmer, 1719-1788.

Verse 3. Thy children like olive plants, etc. Follow me into the grove, and I will show you what may have suggested the comparison. Here we have hit upon a beautiful illustration. 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. Thus do good and affectionate children gather round the table of the righteous. Each contributes something to the common wealth and welfare of the whole—a beautiful sight, with which may God refresh the eyes of every friend of mine.—W. M. Thomson.

Verse 3. Man by nature, uninfluenced by grace, is "a wild olive tree"; and the object of most parents is merely to cultivate this wild olive tree. What anxiety is there about accomplishments which, how attractive soever, are but the dying blossoms of this wild olive tree!—Richard Cecil, 1748-1810.

Verse 3. Although the world is carried away by irregular desires after various objects, between which it is perpetually fluctuating in its choice, God gives us in this Psalm a description of what lie considers to be a blessing beyond all riches, and therefore we ought to hold it in high estimation. If a man has a wife of amiable manners as the companion of his life, let him set no less value upon this blessing than Solomon did, who, in Pr 19:14, affirms that it is God alone who gives a good wife. In like manner, if a man be a father of a numerous offspring, let him receive that goodly boon with a thankful heart.—John Calvin.

Verse 3. Before the fall Paradise was man's home; since the fall home has been his Paradise.—Augustus William Hare (1792-1834), and Julius Charles Hare (1795-1855), in "Guesses at Truth."

Verse 4. As Haman caused it to be proclaimed (Es 6:9), "Thus shall it be done to the man whom the king delighteth to honour"; so here, Behold, that thus shall the man be blessed that feareth the Lord. He shall be blessed in his wife, and blessed in his children; so blessed in both that the Psalmist calls all to behold it, as a rare, beautiful, yea, wonderful sight: "Behold, thus shall the man be blessed." And yet the man fearing God shall be blessed more than thus: his blessing shall come in the best way (Ps 128:5): "The Lord shall bless thee out of Zion"; his temporal mercies shall come in a spiritual way, yea, he shall have spiritual blessings: "He shall bless thee out of Zion"; and he shall have blessings beyond his own walls: "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." Sometimes a good man can take no content in his family mercies because of the church's afflictions; he "prefers Jerusalem above his chief joy" (Ps 137:6), and while that is mourning he cannot but be sorrowing, though his own house be full of joy. Sometimes a man's own family is so afflicted, and his house so full of sorrow, that he cannot but mourn, even when Jerusalem rejoiceth and Zion is glad. But when a good man looks home to his own house and sees good there; when also he looks abroad to Jerusalem and sees good there too, how full is his joy! how complete is his blessedness! and, "Behold, thus the man is blessed that feareth the Lord."—Joseph Caryl.

Verse 4. Behold, that thus shall the man be blessed, etc. It is asserted with a note commanding attention: 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.—Matthew Henry.

Verse 5. Thou shalt see the good of Jerusalem, etc. What is added concerning "the good of Jerusalem" is to be regarded as enjoining upon the godly the duty not only of seeking their own individual welfare, or of being devoted to their own peculiar interests; but rather of having it as their chief desire to see the Church of God in a flourishing condition. It would be a very unreasonable thing for each member to desire what may be profitable for itself, while in the meantime the body was neglected. From our extreme proneness to err in this respect, the prophet, with good reason, recommends solicitude about the public welfare; and lie mingles together domestic blessings and the common benefits of the church in such a way as to show us that they are things joined together, and which it is unlawful to put asunder.—John Calvin.

Verse 6. Lord, let thy blessing so accompany my endeavours in their offspring, that all my sons may be Benaiahs, the Lord's building, and then they will all be Abners, their father's light; and that all my daughters may be Bethins, the Lord's daughters, and then they will all be Abigails, their father's joy.—George Swinnock.

Verse 6. Religion is as favourable for long life as for happiness. She promotes long life by destroying those evils, the tendency of which is to limit the duration of human existence. War sweeps millions into a premature grace. Men live longer in Christian than in heathen countries. They live longer in Protestant than in Roman Catholic countries. The direct effect of true religion is to increase the period of human life. "Length of days is in her right hand."—N. M' Michael.

Verse 6. Connecting this with the next Psalm we find the following in a famous Scotch divine:—"Peace upon Israel." The great blessing of peace, which the Lord bath promised to his people even in this life, (for where the Lord gives mercy to any, he gives them peace also, peace and grace are inseparably joined together), this peace, I say, does not consist in this, that the people of God shall have no enemies; no, for there is an immortal and endless enmity against them. Neither does their peace consist in this, that their enemies shall not assault them; neither does it consist in this, that their enemies shall not molest or afflict them. We do but deceive ourselves if so be that we imagine, so long as we are in this our pilgrimage, and in our warfare here, if we promise to ourselves a peace of this kind; for while we live in this world, we shall still have enemies, and these enemies shall assault us, and persecute and afflict us."—Alexander Henderson.

Verse 1. The universality of the blessedness of God fearing men. Circumstances, personal or relative, cannot alter the blessing; nor age, nor public opinion, nor even their own sense of unworthiness.

Verse 1. Consider:

1. The union of a right fear with a right walk.

(a) There is a wrong fear, because slavish; this never can lead to genuine obedience, which must be willingly and cheerfully rendered.

(b) But the fear of reverence and filial love will surely turn the feet to God's ways, keep them steadfast therein, and wing them with speed.

2. The blessedness of him in whom they are united.

(a) It is blessedness of life; for that is prospered.

(b) It is blessedness of domestic happiness; for where the head of a family is holy, the family is the home of peace.

(c) It is the blessedness of a holy influence in every sphere of his activity.

(d) It is deep felt heart blessedness in walking with God.

(e) And all is but a prelude to the everlasting blessedness of heaven.—J. F.

Verse 2. The blessedness of the righteous are first generalized, then particularized. Here they are divided into three particulars.

1. The fruit of past labours.

2. Present enjoyment.

3. Future welfare: "It shall be well with thee." Well in time; well in death; well at the last judgment; well forever.—G. R.

Verse 2.

1. Labour a blessing to him who fears God.
2. The fruits of labour the result of God's blessing.
3. The enjoyment of the fruits of labour a further blessing from God.
—W. H. J. P.

Verse 2. (first clause). Success in life.

1. Its source—God's blessing.

2. Its channels—our own labour.

3. The measure in which it is promised—as much as we can eat. More is above the promise.

4. The enjoyment. We are permitted to eat or enjoy our labour.

Verse 2. (second clause). Godly happiness.

1. Follows upon God's blessing.
2. Grows out of character: "feareth the Lord."
3. Follows labour: see preceding sentence.
4. It is supported by wellbeing: see following sentence.

Verse 2. (last clause).

1. It shall be well with thee while thou livest.
2. It shall be better with thee when thou diest.
3. It shall be best of all with thee in eternity.
—Adapted from Matthew Henry.

Verse 3. The blessing of children.

1. They are round our table—expense, anxiety, responsibility, pleasure.

2. They are like olive plants—strong, planted in order, coming on to succeed us, fruitful for God—as the olive provided oil for the lamp.

Verse 3. A complete family picture. Here are the husband, the wife, the children, the house, the rooms in the side, the table. We should ask a blessing upon each, bless God for each, and use each in a blessed manner.

Verse 4. Domestic happiness the peculiar blessing of piety. Show how it produces and maintains it.

Verse 5. The blessing out of Zion. See Nu 6:24-26.

Verse 5. Two priceless mercies.

1. The house of God a blessing to our house. It is connected with our own salvation, edification, consolation, etc. It is our hope for the conversion of our children and servants, etc. It is the place of their education, and for the formation of helpful friendship, etc.

2. Our house a blessing to God's house. Personal interest in the church, hospitality, generosity, service, etc. Children aiding holy work. Wife useful, etc.

Verse 6. Old age blessed when

1. Life has been spent in the fear of God.
2. When it is surrounded to its close by human affection.
3. When it maintains its interest in the cause of God.
—W. H. J. P.

Verse 6. (last clause). Church peace—its excellence, its enemies, its friends, its fruits.