Psalm 128
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English Standard Version Psalm 128
Blessed Is Everyone Who Fears the LORD
128 A SONG OF mASCENTS.
1 fBlessed is everyone who fears the יהוהLORD,
who gwalks in his ways!
2 You hshall eat the fruit of the labor of your hands;
you shall be blessed, and it shall be well with you.
3 Your wife will be like ia fruitful vine
within your house;
your children will be like jolive shoots
around your table.
4 Behold, thus shall the man be blessed
who fears the יהוהLORD.
5 kThe יהוהLORD bless you lfrom Zion!
May you see mthe prosperity of Jerusalem
all the days of your life!
6 May you see your nchildren’s children!
oPeace be upon Israel!
V. Home, Sweet Home. 128:1–6
THEME: A psalm extolling the blessings of family life.
The design of this psalm is obvious. It is to show that the basis of domestic tranquility and happiness is true fear of the Lord God. Little wonder that Luther says it is “a wedding Psalm for Christians.” Henry styles it “a Psalm for families.” The happy man is one who fears God and finds joy in the company of his family.
The metaphors of a good life blend together, one hope serving as a metaphor for the other. One’s family is a field and one’s orchard a family. The fertility of a man’s wife is like a grapevine, and his children are compared to budding olive shoots. The images speak of one of the most powerful religious impulses in the human experience—procreation. It is an idyllic picture in a similar way as the “American dream.” Everyone wants and should have a sense of home, of place, of belonging, and of sustenance. It is what blessing is all about—to survive and thrive.
128 A Wisdom Psalm
Reverence Results in Blessing This psalm portrays the blessed life of the God-fearing from an ancient Near Eastern perspective: satisfaction with the results of his labors, a prolific wife and many children (“vine” and “olive shoots” signify prosperity, v. 3), and a long life (“seeing” his grandchildren, v. 6). The poet views Zion/Jerusalem (v. 5) as the place of origin for such God-given prosperity, since the temple stood there.
Gordon D. Fee and Robert L. Hubbard Jr., eds., The Eerdmans Companion to the Bible (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2011), 350.
For the ancient Israelites, blessedness consisted of a productive farm, with a faithful wife and children around the table together (see note on Prov. 10:4).
Psalms through the Centuries: A Reception History Commentary on Psalms 73–151, Volume Three Psalm 128: A Song about Security in the Home (ii)
As for the liturgical use of this psalm, its inclusion in the *BCP marriage service, along with Psalm 67, testifies to the way that homely image of the blessings of family life are read into this psalm. Psalm 128 is used for weddings in Catholic, Anglican and Methodist services.587 Its use in circumcision ceremonies in the Sephardic liturgy again testifies to its familial connotations within the Jewish home.588
Psalm 128: The Blessing of the Lord
128:1 The believer who really enjoys life to the hilt is the one who acknowledges the LORD in every area of life and who walks in practical obedience to the Word of God.
Under the law of Moses this man was rewarded with natural blessings.
Here two qualities are brought to the fore—fear of the LORD,1 and walking in his ways.
the psalmist asserts that fear (reverence) of Yahweh is the foundation for Yahweh’s subsequent blessing. The psalmist begins by connecting Yahweh’s blessing—mainly in the form of numerous progeny—with fear of Yahweh and right conduct (vv. 1–2).
To fear the Lord means to revere him. It means to hold him in the highest esteem. It means to submit to him or to live according to his instruction. It means to live a life of integrity before God (cf. Prov 19:1).
Ps 128:1–6. The temporal blessings of true piety. The eighth chapter of Zecariah is a virtual commentary on this Psalm. Compare Ps 128:3 with Zec 8:5; and Ps 128:2 with Le 26:16; De 28:33; Zec 8:10; and Ps 128:6 with Zec 8:4.
Faithlife Study Bible (Psalm 128)
128:title–6 In this wisdom psalm—meant for passing on wise teachings—He then connects the theme of abundant children to multi-generational stability within Jerusalem (vv. 5–6).128:title
The fear of God is connected to conduct; the blessed person reveres God in belief and conduct.
. The family is the basic unit of society, and the emphasis on hearth and home in passages such as this displays the biblical concept that family units are the building blocks of community life.
The repetition of mention of fearing God (vv. 1 and 4) shows that the focus is on godly living and divine blessing.
1. The Blessing of Family Life (vv. 1–4)
Blessed are all who fear the LORD, who walk in his ways. You will eat the fruit of your labour; blessings and prosperity will be yours (vv. 1–2). The godly person can be described in various ways. Where true reverence towards the LORD exists, there will also be a life of obedient attention to his ways. Those who walk according to the law of the LORD are indeed blessed (Ps. 119:1). Part of that blessing is receiving the enjoyment of eating the fruits of their labour. The word ‘blessings’ (lit. ‘your blessings’, ʾasherekâ) may be a deliberate echo of Deuteronomy 33:29: ‘Blessed are you, O Israel! (ʾasherekâ yisrâ’êl) Who is like you, a people saved by the LORD?’ It is also significant that the promise of eating their own crops is the very opposite of what was threatened to disobedient Israel (Lev. 26:16; Deut. 28:33). Instead of a curse, obedient Israel receives blessing.
Your wife will be like a fruitful vine within your house; your sons will be like olive shoots around your table. Thus is the man blessed who fears the LORD (vv. 3–4). Another aspect of the blessing is a happy home life. Wife and children are also gifts of God. As compared with the husband who was mainly involved with food production, the wife was engaged in domestic duties.
2 The use of vine and olive tree as illustrations is probably because both were so central to daily life in Israel, and both were well known for the fact that they live for a long time. Happy and continuing family life is something that God bestows. The psalmist returns to his opening thought to conclude the picture, drawing attention again in so doing to the inevitable connection between blessing and fearing the LORD. The NIV omits any translation of the Hebrew word hinnêh at the beginning of verse 4 (see comment on Ps. 127:3), but it is needed to draw attention to the following statement: ‘Take notice, this is how a man is blessed …’
128:6 children’s children. Lit. “sons of your sons,” but referring to grandchildren in general. Long life and large families were a blessing in ancient Israel, particularly in the light of the Abrahamic covenant (Gen. 12:1–3). Job lived to see four generations of grandchildren (Job 42:16).
God’s blessing extended from individuals to families, and then to the whole nation of Israel. We should not think these repetitions trite, but indicative of confidence in basic aspects of the faith, both Hebrew and Christian.
Blessing is next described in domestic terms. The wife of the righteous man will be like a fruitful vine within the house (128:3a). This metaphor speaks of a large family—something highly prized among the Israelites—but also of sexual charm (Song of Songs 7:8–13) and festive joy (Judges 9:13). The Hebrew emphasizes that this wife is within the house, unlike the wayward woman whose “feet never stay at home” (see Proverbs 7:11). The wife of the righteous man is firmly committed to the well-being of her husband and children.
To live to enjoy one’s grandchildren has always been a tremendous delight (128:6a). One who reached old age (a position of honor in that society) assured that the family name would be perpetuated. The continuation of families, generation after generation, meant solidity for the nation. Solidity meant peace (shalom; that is, prosperity) would be upon Israel (128:6b).
God’s blessing may no longer fall from the mouth of a Temple priest, but it continues to come to those who fear the LORD (128:1) for God has not changed. His blessing brings a life of wholeness (shalom) both for families and society; God’s ways can bring no less.
128:1–4 Paints a picture of the blessed life.
walks in his ways. Those who obey God’s will for their lives as manifested in His law.
128:2 labor of your hands. One result of the fall was that Adam would have to work hard to get food on the table (Gen. 3:17–19). The preacher of Ecclesiastes found it incomprehensible that some people labored while others, less deserving, enjoyed the benefits of their labor (Eccl. 5:8–6:12; Is. 65:22). The psalmist envisions the righteous prospering from their own labor, a just situation.
128:3 fruitful vine. The vine produces the grapes for wine, a source of joy to the Israelites (104:15). The blessing that the fruitful wife brings includes children around the table.
Matthew Henry’s Concise Commentary on the Bible (Chapter 128)
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.
128:1. Blessed is every one that feareth the LORD. In a psalm dedicated to marriage and family, it is significant that the initial thought is that the domestic state of affairs is only as happy as the Lord is feared. The obvious emphasis here is on every one, without regard to sex, family position, or any other kind of distinction. Fearing the Lord is not enough; following Him is necessary as well.
2. For thou shalt eat the labor of thine hands. God is a God of laborers. We are not to have our hands outstretched for blessings, but rather are to be busy in working to achieve them. This is especially true in the family relationship. Martin Luther noted, “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.…” Labor without God is vain; labor with God is value.
3. Thy wife shall be as a fruitful vine by the sides of thine house. A man who fears God and labors with his hands finds his greatest fruitfulness in his wife and children. The wife is not likened to thorns or briers, but to the fertility and tenderness of a vine. By the sides of thine house does not indicate that she is outside the house, but rather vines were always within the courtyard located in the center of Oriental homes. The simile is designed to indicate that a man is happy when his wife is within his house, keeping the home and being the center of God’s love there. Thy children like olive plants round about thy table. Olive trees are craggy and indestructible. They never die; sprouts keep growing from the roots running along the ground. The psalmist says that a man is happy when even in his old age children spring up around his table, just as the lifeless root of an olive tree can give rise to new plants.
Regarding the children, the writer uses another word picture common in David’s time to convey blessing (it’s also associated with the messianic era; cf. Mic 4:4; Zech 3:10): the olive tree (v. 3b). Children are like olive shoots, representing hope and promise for the future. The olive tree is a symbol of longevity and productivity. Children who have been nurtured and cultivated patiently will flourish and bring joy and honor to the family eventually (Ps 52:8; Jer 11:16; Hos 14:6). The blessedness of a godly man extends beyond his lifetime. Here, many children are viewed as a rich blessing, giving emotional satisfaction and protection (cf. Ps 127).
In verse 4 the writer summarizes the godly person’s blessedness. He reemphasizes the fact that the person who reveres the Lord will experience God’s blessing. God restores the most basic aspects of life that were damaged by the fall: work, marriage, sexuality, and family. In the new covenant in Christ, we find creation restored even more fully. New Testament writers affirm this same type of blessing on our work, marriage, sexuality, and family (e.g., Eph 4–5; Donald Williams, Psalms 73–150, Kindle). Therefore, to fear the Lord and experience God’s blessing in these realms of life, look to Jesus. He redeems and restores our lives and heals broken relationships.
As we look at the whole psalm, we see again the value of both God-fearing labor and God-centered prayer. let’s remember that our God delights to bless his people. One could study the story line of the Bible with the idea of “blessing” in mind (e.g., Gen 12:1–3; Matt 26:26–27; Luke 24:50–51). In Christ Jesus we have “every spiritual blessing in the heavens” (Eph 1:3). Let’s keep asking for God’s blessing here.
Finally, as we look at the whole psalm, we’re also reminded of God’s amazing grace. If you have learned to fear God, this is evidence of God’s grace in your life. Marvel at this grace. Walk in this grace-enabled fear of God until you arrive at your final destination. In the words of John Newton, “’Twas grace that taught my heart to fear.… And grace will lead me home.”
PSALM 128
The sundry blessings which follow them that fear God.
(Title.) A Song of degrees. Ps. 120–127, titles.
1 every one. Ps. 103:1, 13, 17; 112:1; 115:13; 147:11. Lu. 1:50. walketh. Ps. 1:1–3; 81:13; 119:1. Lu. 1:6. Ac. 9:31. 1 Th. 4:1.
2 thou shalt eat. Ge. 3:19. De. 28:4, 11, 39, 51. Ju. 6:3–6. Ec. 5:18, 19. Is. 62:8; 65:13, 21–23. and it shall. Ec. 8:12. Is. 3:10. Je. 22:15. 1 Co. 15:58. Ep. 6:3.
3 a fruitful vine. Ge. 49:22. Pr. 5:15–18. Eze. 19:10. olive plants. Ps. 52:8; 144:12. Je. 11:16. Ho. 14:6, 7. Ro. 11:24. round about. Ps. 127:5.
5 bless thee. Ps. 20:2; 118:26; 134:3. Is. 2:3. Ep. 1:3. thou shalt see. Ps. 122:6. Is. 33:20.
6 thou shalt see. Ge. 50:23. Job 42:16. peace. Ps. 125:5. Is. 66:12. Ga. 6:16.
B. Blayney, Thomas Scott, and R.A. Torrey with John Canne, Browne, The Treasury of Scripture Knowledge, vol. 1 (London: Samuel Bagster and Sons, n.d.), 402.
Contemporary reception has been in part a reaction to this teaching, which is found in both Jewish and Christian commentary tradition. For example, the Soncino commentary notes that this verse speaks of the wife who is to bear children for her husband, staying in the privacy of her home and reserving herself for her him.592 Or again, *Gunkel’s commentary on Psalm 128 (first published in 1929) notes without any aberration that the one who upholds religion is the father of the family.593
In the ancient Near East, marriages were arranged primarily by the parents, but the stories of Jacob (Gen. 28–30) and Ruth indicates that love was not entirely lacking in these marriages. Here we have a Jewish couple who truly feared the Lord and wanted to establish a home that Jehovah could bless. To fear the Lord means to reverence Him and seek to please Him by obeying His Word.
In the background is the covenant God made with Israel (Lev. 26; Deut. 28–30). If they obeyed, God would meet their needs; if they disobeyed, He would chasten them. This is the Old Testament version of Matthew 6:33. It takes three to form a happy marriage: a man and woman who love the Lord and each other, and the Lord who performed the first wedding back in the Garden of Eden.
Successful Workers (v. 2)It is the Lord who gives His people “power to get wealth” (Deut. 8:18). How easy it is for us to think that our planning, skill, and hard work accomplished it all, but such is not the case.
Each Jew was required to give tithes to the Lord, but the Lord wanted the workers to share the fruit of their labor. If the nation turned to other gods, one of the first places the Lord would send judgment was in the home and field (Lev. 26:14ff; Deut. 28:30–34).
More recently, however, John Goldingay writes that this psalm is a stumbling block to those who are celibate, as it is also ‘for those whose wife is more than a womb and daughters count as much as sons.’594 Marc Brettler follows this view even more radically. Noting that ‘the man’ (geber) is the one who is blessed in verse 4, he suggests that the ‘wife’ and ‘children’ in verse 3 are not the recipients of blessing but rather the results of it, on account of the man’s piety and industry (verse 2). So verse 3 is about the wife as a reward for the God-fearing man. Brettler comments especially on the image of the wife as a ‘fertile vineyard on the sides of your house’ (eshteka kegefen beyarkete beteka): this depicts the man and his children around the table, whilst the woman is peripheralised in the corner, or rear, or sides (Hebrew, yarkete) of the house. This might be in the kitchen, the bedroom, or the stable for animals: whichever image one associates with woman’s work, hers is not the central place at the table.595 Although the vineyard can be used positively for female sexuality (as in Song 1:6) in this psalm its application to the woman signifies her worth is dependent upon what she produces, rather than her intrinsic worth. If this is the ethos of the psalm it is not to be commended.596
David Blumenthal comments similarly in his Theology of Protest, which was forged out of the experience of the Holocaust. Noting that this is a psalm purportedly upholding the virtue of human happiness, as expressed by the macarism in verse 1 (‘Happy is everyone …’), Blumenthal argues that ‘everyone’ in this case is the man addressed in verses 1–2, and ‘happiness’ here is not so much about the ‘fear of God’, but a way of actually exploiting ideas of oppression, terror, power and danger for women.597 Like Brettler, Blumenthal notes how verses 3–4 read as if the woman is the tool which makes man’s blessings possible. He cites two poems by Michele Foust and Naomi Janowitz.598 One re-reads the psalm to speak of the woman being independently blessed by God (Foust), and the other focusses on woman’s work—her agonising pain in bearing children for God, not for man (Janowitz). According to Blumenthal, the psalm defies the reality of human experience, not only in relation to the woman and the man, but in relation to God’s blessing of future generations of Jews in Jerusalem. We need to re-read it so ‘… That which is on the margin is displaced to the centre, and the centre is overturned toward the margin, and hope hangs between them caught in the interval’.599