Psalms 122:6

Here, I. David calls upon others to which well to Jerusalem, Psa 122:6, Psa 122:7. Pray for the peace of Jerusalem, for the welfare of it, for all good to it, particularly for the uniting of the inhabitants among themselves and their preservation from the incursions of enemies. This we may truly desire, that in the peace thereof we may have peace; and this we must earnestly pray for, for it is the gift of God, and for it he will be enquired of. Those that can do nothing else for the peace of Jerusalem can pray for it, which is something more than showing their good-will; it is the appointed way of fetching in mercy. The peace and welfare of the gospel church, particularly in our land, is to be earnestly desired and prayed for by every one of us. Now, 1. We are here encouraged in our prayers for Jerusalem's peace: Those shall prosper that love thee. We must pray for Jerusalem, not out of custom, nor for fashion's sake, but out of a principle of love to God's government of man and man's worship of God; and, in seeking the public welfare, we seek our own, for so well does God love the gates of Zion that he will love all those that do love them, and therefore they cannot but prosper; at least their souls shall prosper by the ordinances they so dearly love. 2. We are here directed in our prayers for it and words are put into our mouths (Psa 122:7): Peace be within thy walls. He teaches us to pray, (1.) For all the inhabitants in general, all within the walls, from the least to the greatest. Peace be in thy fortifications; let them never be attacked, or, if they be, let them never be taken, but be an effectual security to the city. (2.) For the princes and rulers especially: Let prosperity be in the palaces of the great men that sit at the helm and have the direction of public affairs; for, if they prosper, it will be well for the public. The poorer sort are apt to envy the prosperity of the palaces, but they are here taught to pray for it.

II. He resolves that whatever others do he will approve himself a faithful friend to Jerusalem, 1. In his prayers: "I will now say, now I see the tribes so cheerfully resorting hither to the testimony of Israel, and the matter settled, that Jerusalem must be the place where God will record his name, now I will say, Peace be within thee." He did not say, "Let others pray for the public peace, the priests and the prophets, whose business it is, and the people, that have nothing else to do, and I will fight for it and rule for it." No; "I will pray for it too." 2. In his endeavours, with which he will second his prayers: "I will, to the utmost of my power, seek thy good." Whatever lies within the sphere of our activity to do for the public good we must do it, else we are not sincere in praying for it. Now it might be said, No thanks to David to be so solicitous for the welfare of Jerusalem; it was his own city, and the interests of his family were lodged in it. This is true; yet he professes that this was not the reason why he was in such care for the welfare of Jerusalem, but it proceeded from the warm regard he had, (1.) To the communion of saints: It is for my brethren and companions' sakes, that is, for the sake of all true-hearted Israelites, whom I look upon as my brethren (so he called them, Ch1 28:2) and who have often been my companions in the worship of God, which has knit my heart to them. (2.) To the ordinances of God: He had set his affections to the house of his God (Ch1 29:3); he took a great pleasure in public worship, and for that reason would pray for the good of Jerusalem. Then our concern for the public welfare is right when it is the effect of a sincere love to God's institutions and his faithful worshippers.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Psa 122:6 Pray for the peace of Jerusalem: they shall prosper that love thee.

Ver. 6. Pray for the peace of Jerusalem] Peace is a voluminous mercy, and must therefore be prayed for, peace both of conscience and of country. It is well with bees when they make a noise in the hive; but with men, when they are at quiet in Church and State. Among the Persians he that offered sacrifice prayed not only for himself, but for all his countrymen, and especially for the king (Herodot. lib. i.).

They shall prosper that love thee] And out of love, pity and pray for thee.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_122:6-9

Pray for the peace of Jerusalem.

The good of the Church

I. Wherein the good of the Church consists.

1. Peace. Not that which results from mere inertness or indifference, but that which co-exists with the highest degree of spiritual life and energy; a peace which springs from unanimity, all being of one mind and one judgment as to the great and paramount questions of Christian doctrine and duty, and displaying one toward another, with respect to minor points, the spirit of humility and kindly forbearance.

2. Prosperity. Not that which is implied in high worldly distinctions; but the gracious presence of Cod with His people, and the abundant continuous effusion of His Holy Spirit upon them.

II. The means by which the good of the Church is to be promoted.

1. Love to the Church is indispensably requisite in order to fit us for rendering to her any effective and acceptable service. Under the influence of this principle, we shall be always ready to engage in any service which may promote the glory of God and the prosperity of His cause; we shall not be discouraged or driven aside by the difficulties that may obstruct our course; we shall patiently endure the infirmities and faults of other men; we shall, in one word, be steadfast, unmovable, etc. (1Co_15:58).

2. Prayer is one direct means of securing the good of the Church (Isa_62:6-7; 2Th_3:1).

3. There must also be corresponding exertion (verse 9). Every person, however humble his station, possesses some degree of ability to promote the good of the Church: let his gifts and influence, of whatever kind they are, be prayerfully and assiduously devoted to this object.

III. The considerations which should urge us onward in this course of duty to the Church.

1. A regard for our own benefit. They shall prosper that love thee. We may with absolute certainty take this promise in its spiritual import. The prosperity of the soul is, after all, our truest and highest prosperity.

2. Another incitement to seek the good of Jerusalem is supplied by philanthropy (verse 8). Whatever concerns the welfare and salvation of our fellow-men concerns us. Our brethren and companions in the kingdom and patience of our Lord Jesus Christ, as members of His visible Church on earth, are obviously and directly interested in all that affects its peace and prosperity. By conserving the peace of the Church, and promoting its prosperity, we therefore contribute to the personal happiness and social elevation and improvement of mankind, in the most direct way, and upon the largest scale.

3. Above all, piety to God should stimulate us in this course (verse 9). All we are and have, and all the good we still hope to realize throughout the vast future of our being, comes from God. Our obligations to serve and glorify Him are infinite, indissoluble, eternal. And is the Church His house, wherein He condescends to dwell? Then with what unremitting solicitude and assiduity should we seek its good! (W. Herren.)

The prosperity of the Church

I. In what the prosperity of the true Church consists.

1. Doubtless, we must take, as a leading feature, though not to the disregard of others which are essential in themselves, that of a faithful and fully preached Gospel.

2. Purity of doctrines.

3. Strictness of discipline.

II. Who are the persons who are commanded to pray for the peace of Jerusalem, and seek its prosperity? They are Christians.

III. The means by which this end is to be accomplished. Our first duty is that of earnest prayer for the prosperity of all people in the Church of Christ, and then sedulous and vigorous effort in order to promote it. (J. S. Elliott.)

Prayer for the peace of the Church

I. The object for which we are to pray.

1. That saving peace may be given to many persons.

2. For the peace of the congregation to which we belong.

3. For the peace of that branch of the Church with which we are connected.

4. For the peace of the whole Church of Christ.

II. The command to pray for the peace of the Church. Pray for the peace of Jerusalem.

1. The persons to whom it is addressed. It is given to all the children of God.

2. Those persons who have broken the peace of the Church and who are to be overcome by prayer. Even good people, by an inadvertent word or deed, or by a mere blameworthy course of action, have done much to injure the cause of Him whom yet they love so much.

3. Him to whom prayer is to be offered. It is to be made to God. He is the hearer of prayer. He only can deliver the Church from the unhappy effects of the inadvertencies of friends, or from the malignity of enemies.

III. The prosperity promised to those who pray for the peace of the Church. They will prosper--

1. By receiving an answer to their prayer.

2. In their souls.

3. According to the fulness of the meaning of the promise. It embraces our every interest, whether of body or of mind, or as connected with ones family, or with the congregation or Church to which we belong, or with the Church at large. It is a God-like promise. (John McKay.)

Prayer for the prosperity of the Church encouraged

I. The peace of Jerusalem. This implies--

1. The piety of its members.

2. A spirit of inquiry, promoting conversion.

3. The prevalence of brotherly love; the spirit of union; the disposition to bear one anothers burdens, relieve one anothers wants.

4. Conscientious and diligent attendance on all the ordinances.

5. The due exercise of discipline.

II. The exhortation to pray for the peace of Jerusalem. There should be stated seasons of prayer for the Divine blessing on the Church: its prosperity will thus be secured, because it is His own concern; it is the sphere in which His glory is displayed; while it provides the only means of saving men. We should pray that He may set His hand a second time to His work, as it concerns the success of His Church.

III. The promise, connected with the exhortation in the text, ensures their own prosperity to these who seek that of the Church. (R. Hall, M. A.)

A eulogy of the Church

1. God established it. The Temple of Solomon was builded by human hands and royal treasures. The king put his own money into it, but God was the real architect and builder. So the Church of Christ to-day is the purchase of the Redeemers blood. It is Gods instrumentality to bring the race back to God.

2. The history of what it has accomplished is another ground of loving, loyal attachment to the Church. It is more than an idea, it is an influence; more than a mere plan, even a power and blessing. It has brought light into human darkness, joy to human grief; it has brought help to the weary and fallen, inspiration H those who were disheartened.

3. It is the only regenerative power to which we may look for the future. Break down the Church of Christ, what else can bring salvation? Education, philosophy, science, and commerce, all the material wealth of the earth cannot take the place of the truth of God, of which His Church is a witness and herald. Take away the Church and you take sway the Gospel itself. In this materialistic age the Church exalts mans spiritual needs. Amid conflicting speculations, when men are saying, Lo, here! lo, there, the Church of God points out the true way of life. The Church is the school of the soul. It defines real manhood. The Church aims at the perfect man in Christ Jesus. In Him we are complete, and by no other method of discipline and culture.

4. We should love the Church because it is our birthplace. When welcomed to heaven it will not be nationality or language that will characterize us. It is in Zion that this man and that man will say, I was born.

5. The Church is our mother. She has fed us and nourished and taught us. We cannot but love her. She cared for us in weakness and spiritual infancy. Surely we should be base indeed to neglect her.

6. The Church is our home. This world is beautiful, but it is but the mere environment of our spiritual life, an incident in our absolute and eternal destiny. The soul can only find a home, restful and satisfying, in this fellowship with Him and His chosen ones we call the Church of Christ. (C. M. Griffin, D. D.)

The duty of praying for the peace of the Church

I. What this peace is.

1. The removal of evils.

2. The enjoyment of positive blessings. Jerusalems prosperity is spiritual. It is produced by the light of Gods countenance, and by the communications of His grace. When under these, the children of Zion grow in knowledge, holiness, and comfort, and enjoy all their privileges undisturbed; then Jerusalem hath peace.

II. Reasons why we are to pray for the peace of Jerusalem.

1. Because God commands us not to hold our peace, till we see her peace.

2. Because of her relation to the God of peace. She is the house of God; the city of the great King; the object of His special providence.

3. Because of her relation to the Prince of Peace. She is His spouse, His body; she is built on Him.

4. Because her peace is purchased at a dear rate, even the blood of the Mediator of peace.

5. Because she has many enemies without, ready on all occasions to disturb her peace.

6. Because she has disturbers of her peace within. (T. Boston, D. D.)

Pray for the peace of Jerusalem

I. The nature of the good contemplated. The prosperity of a Church is seen in its--

1. Spirituality.

(1) Of ministers.

(2) Of people.

2. Purity in discipline.

3. Unity and harmony.

4. Multiplication and extension.

II. The means of attainment proposed.

1. Prayer.

2. Love of Zion.

3. Exertion.

III. The motive. Many lose sight of their connection with Zion as a body; if so, you will never prosper in your own souls. (J. Summerfield, M. A.)

Prayer for the peace of Zion

The singers emotion at sight of the city breaks into exhortation to his fellow-pilgrims to pray for its peace. Verse 6 contains a play on the meaning of the name of the city, which, as we now know from the Tel-el-Amarna tablets, was called The city of peace before the Israelitish conquest. The prayer is that the omen of the name may be fulfilled. The returning exiles were compassed about, by foes, and the name seemed rather irony than prophecy. The Church too, has enemies to confront, and needs ever to offer this prayer. It is a true instinct which has led the Presbyterian Churches of Scotland to close the annual general assemblies with singing this part of our psalm, in the version which touches deep chords in many hearts:--

Pray that Jerusalem may have

Peace and felicity.

A similar play of words lies in the interchange of peace and prosperity, which, in the Hebrew, are closely alike in sound. (A. Maclaren, D. D.)

They shall prosper that love thee.--

Love to the Church of God

I. The specified object of pious affection, on--the Church of God. Here we include the whole body of believers, united under Christ their common head, together with the ministers, officers, laws, regulations, immunities, and designs of the Messiahs kingdom (Eph_4:11-16). This holy attachment is founded on the most reasonable basis.

1. Uniformity of character. Dante has somewhere said, Conformity of character is the bond of friendship. Whatever may he thought of this maxim in its general application to human nature, it certainly is strictly true when applied to the Christian, in reference to his affectionate attachment to the cause of truth.

2. The exhibition of the Divine perfections.

3. The invulnerable security of the Church.

4. Its increasing prosperity and final glory.

II. The distinguishing evidences of its existence.

1. Sorrow in the time of calamity bears testimony to the sincere affection of the friends of Zion.

2. Pious exultation in the day of prosperity.

3. Zealous effort to promote the interests of the Church. Those who are sincerely attached to herd labour to extend her boundaries, in the earth, by the diffusion of Gospel light--the administration of affectionate reproof--the repetition of earnest entreaty--the breathing of fervent intercession--and the communication of pecuniary assistance, supported by a due consistency of character. These are so many additional proofs of pious affection (Jer_26:12; Jer_26:15; 1Co_9:19-23; Exo_36:4-7; Neh_4:15-23).

III. The declared advantage resulting from it:--They shall prosper.

(1) In their reputation. Their ardency of affection--their deep humility--their unwearied patience--their unbending integrity--and the general consistency of their character, procure for them the esteem of all who are like-minded, and very frequently even the approbation and confidence of unconverted men (Act_26:28; Act_27:43).

(2) In their spiritual enjoyments: their capacities are enlarged--their faith increased--their union with Christ strengthened--and their anticipations of heavenly felicity multiplied (1Ti_6:6-8).

(3) In their benevolent enterprises: their children and households instructed and regenerated--the harmony of the Church promoted--the progress of impiety and profaneness impeded--and their ungodly neighbours and friends converted from the error of their ways (Psa_1:3).

(4) In their temporal pursuits: although the religion of Jesus Christ does not warrant the expectation of opulence and grandeur, yet it secures to its adherents a regular supply of necessary things (Psa_37:25; Luk_12:31).

This subject teaches:--

1. That our professions of religion are of a very suspicious character, if unaccompanied with a corresponding zeal for the cause of God.

2. The folly of lukewarmness in matters of a religious nature (Rev_3:16).

3. That genuine piety tends to promote the general welfare of its possessor (1Ti_4:8). (Sketches of Four Hundred Sermons.)

On the love of our country

I. The grounds on which love for our country rests.

1. As the seat of all our best enjoyments in private life.

2. As the seat of true religion.

3. As the seat of liberty and laws; a mild, wise and happy government.

II. The duties to which love of our country gives rise.

1. As private men and Christians, let us cultivate those virtues which are essential to the prosperity of our country. The foundation of all public happiness must be laid in the good conduct of individuals; in their industry, sobriety, justice, and regular attention to the duties of their several stations. Such virtues are the sinews and strength of the state; they are the supports of its prosperity at home, and of its reputation abroad.

2. Let us join to the virtues of private men those which belong to us in a political capacity as subjects and citizens. These must appear, in loyalty to our sovereign, in submission to the authority of rulers and magistrates, and in readiness to support the measures that are taken for public welfare and defence. (H. Blair, D. D.)

On the love of our country

I. The genius and nature of useful true, consistent patriotism.

1. It is a feeling natural to the human mind; the simple, the noble effect of qualities that are amiable and engaging.

2. It is also strongly approved of, beautifully enforced, and solemnly recommended by the language and example of unerring truth.

II. How this disposition ought always to be cherished and invariably expressed.

1. By yielding a due obedience to her existing varied laws.

2. By carefully suppressing, not abetting, or encouraging, in the smallest degree, anything that wears a hurtful, seditious, inflammatory aspect.

3. By uniformly performing such actions as may best advantage the state.

III. Some of those obligations, under which we are laid thus to think, and thus to act.

1. We are inhabitants of Britain, subjects of a free constitution, of wise and happy laws. Encircle the constitution with your love and obedience. Crown it with your prayers, and be glad that you are Britons.

2. Another obligation under which we are laid thus to think and thus to act, naturally springs from that countenance and protection which our present Church arrangement has new for so long so happily enjoyed. (A. Stirling, LL. D.)

On the love of our country

It is incumbent on us to love our country, and to pray for the peace thereof, on account of--

I. Our intimate connection with its inhabitants. If it be natural to the human mind to contract an attachment to those with whom we are united by the ties of affinity and the intercourse of society, then the love of our country is a natural and well-founded affection. It seems to be as natural as the affection of mothers and children, or that between brothers and sisters. It arises out of the very constitution of man, as formed by the hand of God, and is one of the first principles of human nature.

II. Our friends and relatives who belong to it. For many generations past, this has been the land of our ancestors from whom we are descended, and whom we naturally venerate. Here are the sepulchres of our fathers and mothers, the objects of our first and purest affection, whose memories are still dear to us. This is the residence of our friends and neighbours, of our connections and relatives, of all those with whom we are most closely united, and in whose welfare we are most deeply interested. Their happiness, as well as our own, is connected with the public welfare.

III. The civil freedom we enjoy. It is true there may be some defects in the constitution, which experience has discovered, and which time may remedy. And there may be some shameful abuses in the administration which provoke the indignation of the public, and call loudly for redress. Yet, in the midst of these grievances, our situation is preferable to that of almost all nations upon earth.

IV. Our religious liberty. The rights of conscience are respected, and every man is at liberty to draw his own faith from the Word of God, and to worship the Supreme Being in his own way. (A. Donnan.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Psa 122:6-9. Pray for the peace of Jerusalem — In the prosperity of which both your civil and religious privileges are deeply concerned. They shall prosper that love thee — Or, Let them prosper, the future being taken imperatively, as is very frequent. The Lord grant them prosperity and all happiness. Peace be within thy walls — In all thy dwellings; and prosperity within thy palaces — Especially in the dwellings of thy princes and rulers, whose welfare and prosperity may be a public blessing to all the people. For my brethren and companions’ sakes — And this I desire, says David, not only, nor chiefly, for my own security and for the glory of my empire, but for the sake of all my fellow-citizens, and of all the Israelites, whom, though my subjects, I must own for my brethren and companions in the chief privileges and blessings enjoyed at Jerusalem. Because of the house of the Lord — Which is now fixed in this city; because of the ordinances of his worship, which are here established. I will seek thy good — Thy protection, peace, and prosperity. Thus, “in these concluding verses, the psalmist declares the two motives which induced him to utter his best wishes, and to use his best endeavours for the prosperity of Jerusalem; namely, the love of his brethren, whose happiness was involved in that of their city; and the love of God, who had there fixed the residence of his glory. These motives are ever in force, and ought, surely, to operate with marvellous energy upon our hearts, to stir us up to imitate the pattern now before us, in fervent zeal and unwearied labour for the salvation of men, and the glory of our great Redeemer; both which will then be complete, when the church militant shall become the church triumphant, and the heavenly paradise shall be filled with plants taken from its terrestrial nursery.” — Horne.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

6. (Psa 122:6) Pray for the peace of Jerusalem; may they have peace that love thee! Peace, in both clauses, includes all prosperity. There is obvious allusion to the meaning of the name Jerusalem. See above, on Psa 76:2.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

122:6-9 Prayers for the peace of Jerusalem are motivated by love of family and God’s sanctuary.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Verse 6. Pray for the peace of Jerusalem] שלום shalom signifies both peace and prosperity. Let her unanimity never be disturbed; let her prosperity ever be on the increase!

They shall prosper that love thee.] In the peace and prosperity of the city, they shall find their peace and their prosperity; and even on this ground they should love the city, and labour to promote its best interests. There is a remarkable alliteration in this verse, the letter shin frequently recurring.

שאלו שלום ירושלם ישליו אהביך

Shaalu shelom yerushalam yishlayu ohabeycha.

"Ask ye the prosperity of Jerusalem; they shall be

quiet that love thee."

There are remarkable specimens of similar alliteration to be found in all poets, ancient and modern. This formed the chief feature of our ancient poetry. Thus in Peter the ploughman: -

"In a somers seysoun whan sete was the sonne

I schoop me in a shrowde as I a sheep were."

And the same manner often appears, even in Milton himself. See the Il Penseroso: -

"Oft, on a plat of rising ground,

I hear the far-off curfew sound

Over some wide-watered shore,

Swinging slow with sullen roar."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

6. Pray ye for the peace of Jerusalem. David now exhorts all the devout worshippers of God to make supplication for the prosperity of the holy city. The more effectually to stir them up to such exercise, he promises that, in this way the divine blessing will descend upon them. The reason why he was so deeply concerned about the prosperity of Jerusalem was, as we have formerly stated — and he again repeats the same thing at the end of the Psalm—because the welfare of the whole Church was inseparably connected with that kingdom and priesthood. Now as each of us in particular, were the whole Church to be involved in ruin, must necessarily perish miserably, it is not surprising to find David recommending to all the children of God to cultivate this anxious concern about the Church. If we would order our prayers aright, let us always begin with pleading that the Lord would be pleased to preserve this sacred community. Whoever, confining his attention to his own personal advantage, is indifferent about the common weal, he not only gives evidence that he is destitute of all true feeling of godliness, but in vain desires his own prosperity, and will profit nothing by his prayers, since he does not observe the due order. “Et ne proufiter arien par ses prieres, d’autant qu’il n’observe point l’ordre legitime ” — Fr.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(6, 7) It is impossible in English to reproduce the effect of the original in these references to the usual greetings of the East, since at the same time they contain alliterations and a play on the name of Jerusalem. There is first the challenge to the body of pilgrims to give the customary salutation, and then it is taken up in a threefold wish, varied each time. Then follows the reason of this unanimous and hearty prayer: “Ask for the peace of the city of peace; prosperity be to thy lovers, peace within thy walls, prosperity in thy palaces.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. Pray for the peace of Jerusalem] This is probably the right rendering; but the phrase might also be rendered Inquire for the welfare of J., greet or salute her, the customary salutation being “Is it well (lit. peace) with thee?” or “Peace be unto thee.” Cp. Jer_15:5. The rendering of the LXX, “Ask now for Jerusalem the things which belong unto peace,” contains the phrase (τὰ εἰς εἰρήνην) used by our Lord as He entered Jerusalem (Luk_19:42, τὰ πρὸς εἰρήνην). May not the whole Psalm have been in His mind at the moment, as Psalms 137 appears to have been (v. 44, ἐδαφιοῦσίν σε καὶ τὰ τέκνα σου ἐν σοί), suggesting a pathetic contrast between the peace which might have been her lot, and the doom of her enemies which she was blindly dragging down upon herself?

they shall prosper] Better, may they prosper (R.V. marg.).

that love thee] The reading may thy tents prosper (cf. Psa_118:15), found in one MS, but in no Ancient Version, is at first sight attractive. But the prayer for the prosperity of those who love Jerusalem follows naturally on the invitation to them to pray for her welfare. Contrast the anathema on those who hate Zion in Psa_129:5. The expression may have been suggested by Lam_1:5, “her enemies prosper.” The words for lover and enemy in Heb. differ by one letter only (אהב—איב).

6–9. The recollection of the past glories of Jerusalem leads the Psalmist to pray and bid others pray for her future welfare. A new era of hope seems to be opening before her.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Peace be within thy walls,.... The word say might be supplied; for this, with the following, seem to be petitions the psalmist puts into the mouths of those he desires to pray for Jerusalem's peace; and he directs them to pray in this manner, to take with them such words as these, and pray to the Lord. Jerusalem was a walled city, and so is the church of God; God himself is a wall of fire around her; salvation by Christ is as walls and bulwarks to her; the power and providence of God protect her: within these walls the people of God have a place and a name; all the inhabitants of Zion in common are included in this petition, and peace is wished for them all; let their condition and circumstances be what they may, be they high or low, rich or poor, stronger or weaker believers, children, young men, or fathers. Some render it, "in thine army", as the Targum, and other Jewish writers; in the church's militia, all saints being soldiers and in a warfare state; and here success to their arms against sin, Satan, and the world, is wished for;

and prosperity within thy palaces: as there were palaces in Jerusalem for the king, the nobles, and great men in the land; so there are in the church of God, where he is known, for a refuge; even the meanest places in it are preferable to the palaces of the greatest monarchs see Psa 48:3, And here indeed all the saints are kings, and have their palaces; but particularly there are some who are set in the first place in the church, and over others in the Lord; who are their guides and governors, and are in office relation to the church as pastors and deacons now, as there were priests and Levites before: and the prosperity of these is to be prayed for, the good of the whole church being involved therein.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Pray for the peace of Jerusalem - The prosperity, the welfare of Jerusalem - for peace is everywhere the image of prosperity and happiness. Compare Psa 51:18. This is the language which those who were going up to the city - to the house of the Lord - addressed to each other, expressing the joyful feelings of their hearts at their own near approach to the city. It breathes the desire that all would pray for the peace and prosperity of a city so dear to their own souls; where the worship of God was celebrated; where God himself dwelt; where justice was administered: a city of so much importance and so much influence in the land. To us now it inculcates the duty of praying for the church: its peace; its unity; its prosperity; its increase; its influence on our country and on the world at large. It is a prayer that the church may not be divided by schism or heresy; that its members may cherish for each other right feelings; that there may be no jealousies, no envyings, and no jars; that the different branches of the church may regard and treat each other with kindness, with respect, and with mutual recognition; that prosperity may attend them all.

The shall prosper that love thee - Or rather, They shall have peace that love thee; or, May they have peace that love thee. The word prosper conveys an idea which is not in the original. The Hebrew word means to be “secure,” “tranquil,” “at rest,” spoken especially of one who enjoys quiet prosperity, Job 3:26; Job 12:6. The essential idea is that of quietness or rest; and the meaning here is, that those who love Zion will have peace; or, that the tendency of that love is to produce peace. See Rom 5:1. The prayer was for “peace;” the thought in connection with that was naturally that those who loved Zion would have peace. It is indeed true, in general, that they who love Zion, or who serve God, will “prosper” (compare the notes at 1Ti 4:8), but that is not the truth taught here. The idea is that they will have peace: peace with God; peace in their own consciences; peace in the prospect of death and of the future world; peace amidst the storms and tempests of life; peace in death, in the grave, and forever.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Pray for the peace of Jerusalem; in whose prosperity both your civil and your religious privileges are deeply concerned. They shall prosper; or, let them prosper; the future being taken imperatively, as is very frequent. The Lord grant them prosperity and all happiness.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 6. Pray for the peace of Jerusalem. Peace was her name, pray that her condition may verify her title. Abode of Peace, peace be to thee. Here was a most sufficient reason for rejoicing at the thought of going up to the house of the Lord, since that sacred shrine stood in the centre of an area of peace: well might Israel pray that such peace should be continued. In a church peace is to be desired, expected, promoted, and enjoyed. If we may not say "Peace at any price, "yet we may certainly cry "Peace at the highest price." Those who are daily fluttered by rude alarms are charmed to reach their nest in a holy fellowship, and abide in it. In a church one of the main ingredients of success is internal peace: strife, suspicion, party spirit, division, these are deadly things. Those who break the peace of the church deserve to suffer, and those who sustain it win a great blessing. Peace in the church should be our daily prayer, and in so praying we shall bring down peace upon ourselves; for the Psalmist goes on to say,

They shall prosper that love thee, or, perhaps we may read it as a prayer, "May they have peace that love thee." Whether the passage be regarded as a promise or as a prayer matters not, for prayer pleads the promise, and the promise is the ground of prayer. Prosperity of soul is already enjoyed by those who take a deep interest in the church and cause of God: they are men of peace, and find peace in their holy endeavours: God's people pray for them, and God himself delights in them. Prosperity of worldly condition often comes to the lovers of the church if they are able to bear it: many a time the house of Obededom is blessed because of the ark of the Lord. Because the Egyptian midwives feared the Lord, therefore the Lord made them houses. No man shall ever be a permanent loser by the house of the Lord: in peace of heart alone. If in nothing else, we find recompense enough for all that we can do in promoting the interests of Zion.

Ver. 6. Pray for the peace of Jerusalem. By praying for Jerusalem's peace is meant such serene times wherein the people of God might enjoy his pure worship without disturbance. The Church has always had her vicissitudes, sometimes fair, and sometimes foul weather; but her winter commonly longer than her summer; yea, at the same time that the Sun of peace brings day to one part of it, another is wrapped up in the night of persecution. Universal peace over all the churches is a great rarity. William Gumall.

Ver. 6. Pray for the peace of Jerusalem. When the Wesleyan Methodists opened a chapel at Painswick, near his own meeting, the late excellent Cornelius Winter prayed three times publicly the preceding Sabbath for their encouragement and success. When Mr. Hoskins, of Bristol, the Independent minister of Castle Green, opened a meeting in Temple Street; what did the incomparable Easterbrooke, the Vicar of the parish? The morning it was opened, he was almost the first that entered it, He seated himself near the pulpit. When the service was over, he met the preacher at the foot of the stairs, and shaking him with both hands, said aloud: "I thank you cordially, my dear brother, for coming to my helphere is room enough for us both; and work enough for us both; and much more than we can both accomplish: and I hope the Lord will bless our cooperation in this good cause." William Jay.

Ver. 6. Pray (with this princely prophet) for the peace of Jerusalem. I wish I could express the incomparable sweetness of this little hemistichium. I guess, the Holy Ghost was pleased to let the Psalmist play the poet here: the Psalms are holy poetry. The original words have such elegancy here, as (I think) all the Scripture cannot parallel this verse. It is in English inexpressible. For the point in hand only, he bids us pray for the peace of Jerusalem. Peace denominates Jerusalem, `tis the etymon of the word, it means the vision of peace. David by that term most sweetly alludes to the name of the city, yet conceals his wit; which could have been made more open: he said, Mlv Mwlv wlav, "Pray for the peace of Salem." For so it was called too, called first so, called still so (Ps 76:2) "At Salem is his tabernacle." That word merely sounds peace: God would have his Church the house of peace; and his temple there David might not build because he was a man of war; but Solomon his son, who had his name of peace, must build it. Christ, whose the church is, she his spouse, would not be born in Julius Caesar's reign; he was a warrior too: but in Augustus's days, who reigned in peace. And this may be a reason too, if you please, why David bids pray but for peace only, an earthly blessing. That word most fitted his art here, and sounded best. But under that word, by poetical synecdoche, he couched all heavenly blessings. Richard Clarke, 1634.

Ver. 6. Pray, etc. Our praying for the church giveth us a share in all the church's prayers; we have a venture in every ship of prayer that maketh a voyage for heaven, if our hearts be willing to pray for the church; and if not, we have no share in it.

Let no man flatter himself: they that pray not for the church of God love not the church of God. Let them prosper that love thee; that is, that pray for thee, the one is the counterpart of the other. If we do not love it, we will not pray for it; and if we do not pray for it, we do not love it. Yea, if we pray not for the church, we lose our share in the prayers of the church. You will say that man hath a great estate that hath a part in every ship at sea; and yet to have an adventure in all the prayers that are made to heaven is better than all the world. All the church's prayers are for all the living members of it, viz. the blessings will be to them, for a man to have a venture ill every ship of prayer of all the churches throughout all the world. I would not (for my part) leave my share in it for all the world; and that man hath no share in it that will not afford a prayer for the church. John Stoughton, 1640.

Ver. 6. They shall prosper that love thee. The word "prosper" conveys an idea which is not in the original. The Hebrew word means to be secure, tranquil, at rest, spoken especially of one who enjoys quiet prosperity: Job 3:26 12:6. The essential idea is that of quietness or rest; and the meaning here is, that those who love Zion will have peace; or, that the tendency of that love is to produce peace. See Ro 5:1. The prayer was for "peace"; the thought in connexion with that was naturally that those who loved Zion would have peace. It is indeed true, in general, that they who love Zion, or who serve God, will "prosper"; but that is not the truth taught here. The idea is that they will have peace:peace with God; peace in their own consciences; peace in the prospect of death and of the future world; peace amidst the storms and tempests of life; peace in death, in the grave, and for ever. Albert Barnes.

Ver. 6. They shall prosper that love thee. Seeing they prosper that love and bear affection to Jerusalem, let men learn to show good will unto Christ's church, though as yet they be no ripe scholars themselves in Christ's school: though they be not grown to perfection let them express a good affection. A good will and inclination, where strength yet faileth, is accepted, and a ready disposition is not rejected: though thou be not yet of the saints, yet love the saints. If thou likest and lovest that thou wouldst be, thou must be that hereafter which yet thou art not. The little bird before she flieth fluttereth with her wings in the nest: the child creepeth before he goeth: so religion begins with affection, and devotion proceedeth from desire. A man must first love that he would be, before he can be that which he loveth. It is a good sign when a man affecteth that which he expects, and doth favour that which he would more fully favour. He that loveth Sion shall prosper: he that loveth virtue shall increase and prosper in it. The day of small things shall not be despised (Zec 4:10), neither shall the smoking flax be quenched (Mt 12:20); but the smoke shall bring forth fire, and fire shall break forth into a flame. Andrew Willett (1562-1621), in "Certaine Fruitfull Meditations upon the 122. Psalme."

Ver 6. They shall prosper that love thee. The reverse is also true. "None ever took a stone out of the Temple, but the dust did fly into his eyes." Jewish Proverb.

Ver. 6-9. In this cordial and even impassioned invocation, it is curious to find one of those puns, or plays on words, which are characteristic of Hebrew poetry. The leading words of the strophe are "peace" and "prosperity." Now the Hebrew word for "peace" is shalom, and the Hebrew word for "prosperity" is shalvah, while the Hebrew form of "Jerusalem, "which means "City of Peace, "is Yeru-shalaim. So that, in effect, the poet wishes shalom and shalvah on shalaim "peace" and "prosperity" on "the City of Peace." Such an use of words may not strike us as indicating any very subtle or profound sense of humour, or any remarkable artistic skill. But we must always remember that it is always difficult for one race to appreciate the humour, or wit, of another race. We must also remember that this art of playing on words and the sound of wordsan art of which we are growing wearywas very novel and surprising to men not surfeited with it as we are, and who were themselves for the most part quite incapable of the simplest dexterities of speech. Samuel Cox.

Ver. 6.

1. The prayer,

a) "For Jerusalem": not for ourselves merely, or for the world; but for the church. For the babes in grace; for the young men, and for the fathers. For the pastors, with the deacons and elders.

b) For the "peace" of Jerusalem. Inward peace and outward peace.

2. The promise.

a) To whom given: "They that love thee."

b) The promise itself: "They shall prosper" individually and collectively.

Or,

1. Love to Jerusalem is the effect of true piety.

2. Prayer for Jerusalem is the effect of that love.

3. The peace of Jerusalem is the effect of that prayer; and,

4. The prosperity of Jerusalem is the effect of that peace. G.R.

Ver. 6. God has connected giving and receiving, scattering and increasing, sowing and reaping, praying and prospering.

1. What we must do if we would prosper"Pray for the peace of Jerusalem."

a) Comprehensively: "Peace" spiritual, social, ecclesiastical, national.

b) Supremely: "Prefer Jerusalem above, "etc.

c) Practically: "Let peace rule in your hearts." "Seek peace and pursue it."

2. What we shall gain if we pray thus"Prosperity."

a) Temporal prosperity may thus come. God turned again the captivity of Job when he prayed for his friends.

b) Spiritual prosperity shall thus come. Affairs of soulholy exercises and services.

c) Numerical prosperity will thus come. "Increased with men as a flock." W. J.

Ver. 6-9.

1. The blessings desired for the church.

a) Peace.

b) Prosperity. Notice the order and connection of these two.

2. The way to secure them.

a) Prayer: "Pray for the peace of Jerusalem."

b) Delight in the service of God: "I was glad, "etc.

c) Practical effort: "I will seek thy good."

3. Reasons for seeking them.

a) For our own sake: "They shall prosper, "etc.

b) For our companions' sake.

c) For the sake of the "house of the Lord." F. J. B.

Psalms 122:7*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

6, 7. Peace of Jerusalem… peace… prosperity—The “peace of Jerusalem” involved the peace of the nation, the “peace” of the Church, and the orderly and edifying worship of God. Prayer for the “peace” of the Church and the nation, is a prime religious duty. There is an alliteration in the Hebrew, curious and sprightly, (somewhat like shelom, shelaim, yish-lavoo, shalom, shalvah,) indicated in the following italicized words: “Pray for the peace of the city of peace, (Jeru-shalem, Heb_7:2;) they shall have peace that love thee. Peace be within thy walls, and peace within thy palaces,” (Psa_122:7,) is according to the true Hebrew salutation.

Num_6:26; Mat_10:12-13

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Pray for the peace of Jerusalem. Let all true Israelites "pray for the peace of Jerusalem," i.e. for her tranquility and for her prosperity. They shall prosper that love thee. A covert threat, as well as a promise. "Such as love Jerusalem, and pray for her peace, shall prosper; such as do not love her shall lack prosperity.

Vers. 6, 7. Peace, prosperity, and prayer.

Emphatically a pilgrim-song, and by a poet who usually lived in the country. Describes the pleasure felt at invitation to join a party who were going up to one of the feasts. We have the joy and music of the journey; then the impressions on arrival, the first passionate delight of being in the holy city a city beautifully built, well compacted, adorned with palaces, and strongly fortified. Observe the intense feeling with which Jerusalem was regarded by Jews. Beautifully situated, it was the center of national and religious interest. Relics of the national feeling remain in the desire of modern Jews to die within its walls, and in the scenes at the "Place of Wailing." Many of us can understand this. We have a Jerusalem round which our thoughts entwine the church of our fathers and of our childhood. What associations we have with it! Three words are here connected Peace, prosperity, and prayer.

I PEACE VERY LARGELY DEPENDS UPON PROSPERITY. "Peace" is a word with an extensive, beautiful, and suggestive connotation. We, perhaps, cannot fully realize it by any aid of memory; we can only enter into it with the help of the familiar engravings of "War" and "Peace." It is not possible to overrate the value of peace for nations, or for Churches, or for families. But it largely depends on prosperity. This may be illustrated by the inward life of the religious man. Devotion and work are allowed to flag, soul-prosperity fails, and at once doubts and fears come to spoil the soul"s peace. It may be illustrated in the life of the Church. When work and zeal and spiritual life the signs of Church prosperity fail, then differences are sure to come, roots of bitterness spring up.

II PROSPERITY VERY LARGELY DEPENDS UPON PRAYER, Show the natural influence of prayer. It lifts into strength the better nature. Show the supernatural influence of prayer in bringing to us spiritual power. Plead for renewal of interest in private and individual prayer; and for more frequent and earnest united prayer. Secret forces are the mighty ones. Men take little count of the atmosphere, but it holds up the clouds. Who is it, then, upholds the prosperity of the Churches? Who are the peacemakers and the peace-keepers? Look below the surface, and you will be sure to see the men and women of faith and prayer. They gain for us prosperity, which leads in peace. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

When the poet thus calls up the picture of his country's "city of peace" before his mind, the picture of the glory which it still ever possesses, and of the greater glory which it had formerly, he spreads out his hands over it in the distance, blessing it in the kindling of his love, and calls upon all his fellow-countrymen round about and in all places: apprecamini salutem Hierosolymis. So Gesenius correctly (Thesaurus, p. 1347); for just as שׁאל לו לשׁלום signifies to inquire after any one's well-being, and to greet him with the question: השׁלום לך (Jer 15:5), so שׁאל שׁלום signifies to find out any one's prosperity by asking, to gladly know and gladly see that it is well with him, and therefore to be animated by the wish that he may prosper; Syriac, שׁאל שׁלמא ד directly: to salute any one; for the interrogatory השׁלום לך and the well-wishing שׁלום לך, εἰρήνη σοί (Luk 10:5; Joh 20:19.), have both of them the same source and meaning. The reading אהליך, commended by Ewald, is a recollection of Job 12:6 that is violently brought in here. The loving ones are comprehended with the beloved one, the children with the mother. שׁלה forms an alliteration with שׁלום; the emphatic form ישׁליוּ occurs even in other instances out of pause (e.g., Psa 57:2). In Psa 122:7 the alliteration of שׁלום and שׁלוה is again taken up, and both accord with the name of Jerusalem. Ad elegantiam facit, as Venema observes, perpetua vocum ad se invicem et omnium ad nomen Hierosolymae alliteratio. Both together mark the Song of degrees as such. Happiness, cries out the poet to the holy city from afar, be within thy bulwarks, prosperity within thy palaces, i.e., without and within. חיל, ramparts, circumvallation (from חוּל, to surround, Arabic hawl, round about, equally correct whether written חיל or חל), and ארמנות as the parallel word, as in Psa 48:14. The twofold motive of such an earnest wish for peace is love for the brethren and love for the house of God. For the sake of the brethren is he cheerfully resolved to speak peace (τὰ πρὸς ἐιρήνην αὐτῆς, Luk 19:42) concerning (דּבּר בּ, as in Psa 87:3, Deu 6:7, lxx περὶ σοῦ; cf. דּבּר שׁלום with אל and ל, to speak peace to, Psa 85:9; Est 10:3) Jerusalem, for the sake of the house of Jahve will he strive after good (i.e., that which tends to her well-being) to her (like בּקּשׁ טובה ל in Neh 2:10, cf. דּרשׁ שׁלום, Deu 23:6, Jer 29:7). For although he is now again far from Jerusalem after the visit that is over, he still remains united in love to the holy city as being the goal of his longing, and to those who dwell there as being his brethren and friends. Jerusalem is and will remain the heart of all Israel as surely as Jahve who has His house there, is the God of all Israel.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

May those who love you have peace ... peace within your fortresses

This section states the content of the prayer that the writer wants his audience to pray. He asks them to speak directly to the city of Jerusalem, as if the city was a person who could hear them. (See: Apostrophe and Personification)

May there be peace within ... may they have peace within

These two phrases have the same meanings and are used together to strengthen each other. AT: "May the people in Jerusalem live in peace" (See: Parallelism)

within the walls that defend you ... within your fortresses

Here Jerusalem is referred to by the fortress walls that protects it. The terms "walls" and "fortress" refer to the same thing. AT: "within Jerusalem" (See: Synecdoche and Parallelism)

translationWords

pray

peace

Jerusalem

prosper

love

watchtower

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Request the welfare of Jerusalem and say to her, “May those who love you enjoy tranquility, and let there be peace in your wall.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.