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Psalm 128

The Happy Home of the Faithful

A Song of Ascents.


Happy is everyone who fears the L ord,

who walks in his ways.


You shall eat the fruit of the labor of your hands;

you shall be happy, and it shall go well with you.



Your wife will be like a fruitful vine

within your house;

your children will be like olive shoots

around your table.


Thus shall the man be blessed

who fears the L ord.



The L ord bless you from Zion.

May you see the prosperity of Jerusalem

all the days of your life.


May you see your children’s children.

Peace be upon Israel!

1 Blessed is the man who feareth Jehovah. In the preceding Psalm it was stated that prosperity in all human affairs, and in the whole course of our life, is to be hoped for exclusively from the grace of God; and now the Prophet admonishes us that those who desire to be partakers of the blessing of God must with sincerity of heart devote themselves wholly to him; for he will never disappoint those who serve him. The first verse contains a summary of the subject-matter of the Psalm; the remaining portion being added only by way of exposition. The maxim “that those are blessed who fear God, especially in the present life,” is so much with variance with the common opinion of men, that very few will give it their assent. Everywhere are to be found fluttering about many Epicureans, similar to Dionysius, who, having once had a favorable wind upon the sea and a prosperous voyage, after having plundered a temple, 106106     “Lequel true fois ayant bon vent sur mer, et la navigation prospore apres avoir pille une temple.” — Fr. boasted that the gods favored church robbers. Also the weak are troubled and shaken by the prosperity of evil men, and they next faint under the load of their own miseries. The despisers of God may not indeed enjoy prosperity, and the condition of good men may be tolerable, but still the greater part of men are blind in considering the providence of God, or seem not in any degree to perceive it. 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. Finally, carnal reason judges either that all mankind without exception are miserable, or that fortune is more favorable 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, as I have declared at length on Psalm 37. 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 the 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.

But before I proceed farther, it is to be noticed that in the second part of the verse there is with good reason added a mark by which the servants of God are distinguished from those who despise him. We see how the most depraved, with no less pride than audacity and mockery, boast of fearing God. The Prophet therefore requires the attestation of the life as to this; for these two things, the fear of God and the keeping of his law, are inseparable; and the root must necessarily produce its corresponding fruit. Farther, we learn from this passage that our life does not meet with the divine approbation, except it be framed according to the divine law. There is unquestionably no religion without the fear of God, and from this fear the Prophet represents our living according to the commandment and ordinance of God as proceeding.

2. For when thou shalt eat the labor of thy hands thou shalt be blessed. Some divide this sentence into two members, reading these words, For thou shalt eat the labor of thy hands, as a distinct sentence, and then what follows, Thou shalt be blessed, as the beginning of a new sentence. I indeed grant that it is true, as they assert, that the grace of God, manifested in the faithful enjoying the fruits of their labor is set in opposition to the curse to which all mankind have been subjected. But it is more natural to read the words as one sentence, bringing out this meaning — That God’s children are happy in eating the fruits of their labor; for if we make them two sentences, these words, thou, shalt be blessed, and it shall be well with thee, would contain a cold and even an insipid repetition. Here the Prophet, confirming the doctrine stated in the first verse, teaches us that we ought to form a different estimate of what happiness consists hi from that formed by the world, which makes a happy life to consist in ease, honors, and great wealth. He recalls God’s servants to the practice of moderation, which almost all men refuse to exercise. How few are to be found who, were it left to their own choice, would desire to live by their own labor; yea, who would account it a singular benefit to do so! No sooner is the name of happiness pronounced, than instantly every man breaks forth into the most extravagant ideas of what is necessary to it, so insatiable a gulf is the covetousness of the human heart. The Prophet therefore bids the fearers of God be content with this one thing — with the assurance that having God for their foster-father, they shall be suitably maintained by the labor of their own hands; just as it is said in Psalm 34:10,

“The young lions do lack, and suffer hunger; but they that seek the Lord shall not want any good thing.”

We must remember that the Prophet does not speak of the highest blessedness, which consists not in meat and drink, nor is confined within the narrow bounds of this transitory life; but he assures God’s believing people that even in this pilgrimage or earthly place of sojourn they shall enjoy a happy life, in so far as the state of the world will permit; even as Paul declares that God promises both these to such as fear him, in other words, that God will take care of us during the whole course of our life, until he has at last brought us to eternal glory. (1 Timothy 4:8.) The change of person serves also to give greater emphasis to the language; for after having),’ spoken in the third person, the Prophet comes to address his discourse to. each individual in particular, to this effect: — Not only does immortal felicity await thee in heaven, but during thy pilgrimage in this world God will not cease to perform the office of the father of a family in maintaining thee, so that thy daily food will be administered to thee by his hand, provided thou art contented with a lowly condition.

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