GOD'S WORD® Translation (©1995)
Blessed are the people who have these blessings! Blessed are the people whose God is the LORD!

King James Bible
Happy is that people, that is in such a case: yea, happy is that people, whose God is the LORD.

Douay-Rheims Bible
They have called the people happy, that hath these things: but happy is that people whose God is the Lord.

Darby Bible Translation
Blessed the people that is in such a case! Blessed the people whose God is Jehovah!

English Revised Version
Happy is the people, that is in such a case: yea, happy is the people, whose God is the LORD.

Webster's Bible Translation
Happy is that people, that is in such a case: yes, happy is that people, whose God is the LORD.

World English Bible
Happy are the people who are in such a situation. Happy are the people whose God is Yahweh. A praise psalm by David.

Young's Literal Translation
O the happiness of the people that is thus, O the happiness of the people whose God is Jehovah!

Cross References

2 Chronicles 31:8 When Hezekiah and the rulers came and saw the heaps, they blessed the LORD and His people Israel.

Psalm 33:12 Blessed is the nation whose God is the LORD, The people whom He has chosen for His own inheritance.

Psalm 146:5 How blessed is he whose help is the God of Jacob, Whose hope is in the LORD his God,

Commentary

Matthew Henry's Whole Bible Commentary

Verses 9-15

The method is the same in this latter part of the psalm as in the former; David first gives glory to God and then begs mercy from him.

I. He praises God for the experiences he had had of his goodness to him and the encouragements he had to expect further mercy from him, v. 9, 10. In the midst of his complaints concerning the power and treachery of his enemies, here is a holy exultation in his God: I will sing a new song to thee, O God! a song of praise for new mercies, for those compassions that are new every morning. Fresh favours call for fresh returns of thanks; nay, we must praise God for the mercies we hope for by his promise as well as those we have received by his providence, 2 Chr. 20:20, 21. He will join music with his songs of praise, to express and excite his holy joy in God; he will praise God upon a psaltery of ten strings, in the best manner, thinking all little enough to set forth the praises of God. He tells us what this new song shall be (v. 10): It is he that giveth salvation unto kings. This intimates, 1. That great kings cannot save themselves without him. Kings have their life-guards, and have armies at command, and all the means of safety that can be devised; but, after all, it is God that gives them their salvation, and secures them by those means, which he could do, if there were occasion, without them, Ps. 33:16. Kings are the protectors of their people, but it is God that is their protector. How much service do they owe him then with their power who gives them all their salvations! 2. That good kings, who are his ministers for the good of their subjects, shall be protected and saved by him. He has engaged to give salvation to those kings that are his subjects and rule for him; witness the great things he had done for David his servant, whom he had many a time delivered from the hurtful sword, to which Saul's malice, and his own zeal for the service of his country, had often exposed him. This may refer to Christ the Son of David, and then it is a new song indeed, a New-Testament song. God delivered him from the hurtful sword, upheld him as his servant, and brought him off a conqueror over all the powers of darkness, Isa. 42:1; 49:8. To him he gave salvation, not for himself only, but for us, raising him up to be a horn of salvation.

II. He prays for the continuance of God's favour.

1. That he might be delivered from the public enemies, v. 11. Here he repeats his prayer and plea, v. 7, 8. His persecutors were still of the same character, false and perfidious, and who would certainly over-reach an honest man and be too hard for him: "Therefore, Lord, do thou deliver me from them, for they are a strange sort of people."

2. That he might see the public peace and prosperity: "Lord, let us have victory, that we may have quietness, which we shall never have while our enemies have it in their power to do us mischief." David, as a king, here expresses the earnest desire he had of the welfare of his people, wherein he was a type of Christ, who provides effectually for the good of his chosen. We have here,

(1.) The particular instances of that public prosperity which David desired for his people. [1.] A hopeful progeny (v. 12): "That our sons and our daughters may be in all respects such as we could wish." He means not those only of his own family, but those of his subjects, that are the seed of the next generation. It adds much to the comfort and happiness of parents in this world to see their children promising and likely to do well. First, It is pleasant to see our sons as plants grown up in their youth, as olive-plants (Ps. 128:), the planting of the Lord (Isa. 61:3),-to see them as plants, not as weeds, not as thorns,-to see them as plants growing great, not withered and blasted,-to see them of a healthful constitution, a quick capacity, a towardly disposition, and especially of a pious inclination, likely to bring forth fruit unto God in their day,-to see them in their youth, their growing time, increasing in every thing that is good, growing wiser and better, till they grow strong in spirit. Secondly, It is no less desirable to see our daughters as corner-stones, or corner-pillars, polished after the similitude of a palace, or temple. By daughters families are united and connected, to their mutual strength, as the parts of a building are by the corner-stones; and when they are graceful and beautiful both in body and mind they are then polished after the similitude of a nice and curious structure. When we see our daughters well-established and stayed with wisdom and discretion, as corner-stones are fastened in the building,-when we see them by faith united to Christ, as the chief corner-stone, adorned with the graces of God's Spirit, which are the polishing of that which is naturally rough, and become women professing godliness,-when we see them purified and consecrated to God as living temples, we think ourselves happy in them. [2.] Great plenty. Numerous families increase the care, perhaps more than the comfort, where there is not sufficient for their maintenance; and therefore he prays for a growing estate with a growing family. First, That their store-houses might be well-replenished with the fruits and products of the earth: That our garners may be full, like those of the good householder, who brings out of them things new and old (those things that are best new he has in that state, those that are best when they are kept he has in that state),-that we may have in them all manner of stores, for ourselves and our friends,-that, living plentifully, we may live not luxuriously, for then we abuse our plenty, but cheerfully and usefully,-that, having abundance, we may be thankful to God, generous to our friends, and charitable to the poor; otherwise, what profit is it to have our garners full? Jam. 5:3. Secondly, That their flocks might greatly increase: That our sheep may bring forth thousands, and ten thousands, in our folds. Much of the wealth of their country consisted in their flocks (Prov. 27:26), and this is the case with ours too, else wool would not be, as it is, a staple commodity. The increase of our cattle is a blessing in which God is to be acknowledged. Thirdly, That their beasts designed for service might be fit for it: That our oxen may be strong to labour in the plough, that they may be fat and fleshy (so some), in good working case. We were none of us made to be idle, and therefore we should pray for bodily health, not that we may be easy and take our pleasures, but that we may be strong to labour, that we may do the work of our place and day, else we are worse than the beasts; for when they are strong it is for labour. [3.] An uninterrupted peace. First, That there be no war, no breaking in of invaders, no going out of deserters. "Let not our enemies break in upon us; let us not have occasion to march out against them." War brings with it abundance of mischiefs, whether it be offensive or defensive. Secondly, That there be no oppression nor faction-no complaining in our streets, that the people may have no cause to complain either of their government or of one another, nor may be so peevish as to complain without cause. It is desirable thus to dwell in quiet habitations.

(2.) His reflection upon this description of the prosperity of the nation, which he so much desired (v. 15): Happy are the people that are in such a case (but it is seldom so, and never long so), yea, happy are the people whose God is the Lord. The relation of a people to God as theirs is here spoken of either, [1.] As that which is the fountain whence all those blessings flow. Happy are the Israelites if they faithfully adhere to the Lord as their God, for they may expect to be in such a case. National piety commonly brings national prosperity; for nations as such, in their national capacity, are capable of rewards and punishments only in this life. Or, [2.] As that which is abundantly preferable to all these enjoyments. The psalmist began to say, as most do, Happy are the people that are in such a case; those are blessed that prosper in the world. But he immediately corrects himself: Yea, rather, happy are the people whose God is the Lord, who have his favour, and love, and grace, according to the tenour of the covenant, though they have not abundance of this world's goods. As all this, and much more, cannot make us happy, unless the Lord be our God, so, if he be, the want of this, the loss of this, nay, the reverse of this, cannot make us miserable.

Calvin's Commentary

12. Because our sons are as plants which have grown up in their youth, our daughters as corners polished after the similitude of a palace. [266] 13. Our recesses [or corners] full, going out, [267] from kind to kind; our sheep brining forth to thousands, to ten thousands, [268] in our streets. [269] 14. Our oxen accustomed [270] to the burden, no breach, nor going out, nor cry in our streets. 15. Happy the people to whom it is so! happy the people whose God is Jehovah!

12. Because our sons, etc. These three concluding verses some consider as being a wish or a prayer. [271] Others think that David congratulates himself, and all the people, that through the divine blessing every species of mercy was showered down prosperously upon them. I have no doubt that David commemorates, by way of thanksgiving, the liberality which God had shown to his people. But it consists very well with this, to suppose that he prays at the same time for the continuance or preservation of those divine benefits which must well-nigh be cut off altogether by wicked men and domestic foes, unless God should interpose, in the troubles and confusions which prevailed. The end he has in view therefore is, that God would not suffer the signal blessings with which he had loaded his people to fail and depart. He begins by making mention of the children, comparing the male portion of them, by way of commendation of their excellency, to plants which have grown up in their youth; for trees rarely come to any height if they do not grow large early, and when yet tender. He speaks of the girls as being like corners skillfully and ingeniously cut out, to make the building beautiful; as if he would say that they adorned the house by their comeliness and elegance. It is not surprising that he should reckon a noble and well trained offspring to be the very first of God's earthly blessings, a point of which I have spoken elsewhere more at large. As David speaks in the name of the whole people, and of his own condition as mixed up with that of the community, we may infer from this that he was not exclusively occupied with his own private interests.

13. Our recesses full, etc. Some read storehouses, [272] and I would not reject this meaning. But as the word comes from the same root with zvh, zavah, which is rendered corner in the previous verse, it seems more agreeable to the etymology to translate the words as I have done -- "that the recesses or corners were full." The participle mphyqym, mephikim, some take transitively, and read producing, but the meaning comes to the same thing, that abundance of every blessing flowed from all the corners, expression mzn 'l-zn, mizan el-zan, [273] seems to me to denote the variety and manifold nature of the blessings, rather than, as some interpreters think, so abundant a produce as would issue in the different species being mixed, and forming a confused heap owing to the unmanageable plenty. We have no need to have recourse to this strained hyperbole, and the words as they stand evidently do not favor that sense, for had a confused heap been meant, it would have read simply zn zn, zan. The meaning in short is, that there prevailed amongst the people such plenty, not only of wheat, but all kinds of produce, that every corner was filled to sufficiency with every variety.

14. Our oxen, etc. The Hebrew word svl, sabal, is properly to carry. Accordingly some understand msvvlym, mesubbalim, to mean robust, [274] as unless they were strong oxen they would not be fit for carriage, or bearing burdens. Others think they are spoken of as laden with fat. There is no need for insisting upon this point, as it does not affect the main scope of the passage. It may be more important to notice, that God's fatherly care of his people is celebrated on the account that he condescends to attend to every the smallest matter which concerns their advantage. As in the verse before he had ascribed the fruitfulness of the herds and flocks to God's goodness, so now the fattening of their oxen, to show that there is nothing relating to us here which he overlooks. As it would signify little to have abundance of everything unless we could enjoy it, he takes notice of it as another part of the Lord's kindness that the people were peaceable and quiet. By breach I have no doubt that he alludes to hostile incursions, that there was no enemy to break in upon them through demolished gates or walls. By goings out it is surprising that any should understand exile, that the people were not torn away from the bounds of their native country. All he means simply is, in my opinion, that there was no necessity of sallying out to repel an enemy, none offering violence or molestation. To the same effect is the expression, as to any crying in the streets, the effect of a sudden tumult. The meaning is, accordingly, that there was no disturbance in the cities, because God kept enemies at a distance.

15. Happy the people, etc. He thus concludes that the divine favor had been sufficiently shown and manifested to his people. Should any object that it breathed altogether a gross and worldly spirit to estimate man's happiness by benefits of a transitory description, I would say in reply that we must read the two things in connection, that those are happy who recognize the favor of God in the abundance they enjoy, and have such a sense of it from these transitory blessings as leads them through a persuasion of his fatherly love to aspire after the true inheritance. There is no impropriety in calling those happy whom God blesses in this world, provided they do not show themselves blinded in the improvement and use which they make of their mercies, or foolishly and supinely overlook the author of them. The kind providence of God in not suffering us to want any of the means of life is surely a striking illustration of his wonderful love. What more desirable than to be the objects of God's care, especially if we have sufficient understanding to conclude from the liberality with which he supports us he is our Father? For everything is to be viewed with a reference to this point. Better it were at once to perish for want than have a mere brute satisfaction, and forget the main thing of all, that they and they only are happy whom God has chosen for his people. We are to observe this, that while God in giving us meat and drink admits us to the enjoyment of a certain measure of happiness, it does not follow that those believers are miserable who struggle through life in want and poverty, for this want, whatever it be, God can counterbalance by better consolations.

Footnotes:

[266] "The paraphrase of Bishop Patrick, doubtless, conveys the real meaning: Tall and beautiful, like those polished pillars which are the ornaments of a palace.'" -- Illustrated Commentary upon the Bible. "The polished corners of the Temple -- rather, the sculptured angles, the ornament of a palace. Great care and much ornament were bestowed by the ancients upon the angles of their splendid edifices. It is remarkable that the Greeks made use of pilasters, called Caryatides, (carved after the figure of a woman dressed in long robes,) to support the entablatures of their buildings." -- Cresswell.

[267] "Ou, produisans, fournissans." -- Fr, marg. "Or, producing, providing."

[268] In the East sheep are remarkably fruitful, bringing forth, as Boehart shows, not only two at a time, (Song 4:2,) but sometimes three or four, and that twice a year. This accounts for the prodigious number of sheep which whitened the extensive pastures of Syria and Canaan. See 2 Kings 3:4; 1 Chronicles 5:21; 2 Chronicles 35:7; Psalm 65:14 [sic].

[269] "In our streets. Streets are not proper places for sheep. The word chvtsvt, chutzoth, is different from that properly rendered streets' in the ensuing verse, and is the same that is translated fields' in Job 5:10. The word literally means outplaces,' and as such is susceptible of various applications; in the present text it probably denotes the outpastures in the commons and deserts." -- Illustrated Commentary upon the Bible

[270] "Ou, gras." -- Fr. marg. "Or, fat."

[271] "Grant that our sons may be as plants," etc. Such is the view taken by the Translators of the English Bible.

[272] mzvynv, Our garners. This word is to be found in Scripture only once, but it has most probably the same root as zvyt, and it may denote primarily our corners, and then our garners; because garners or storehouses were usually at the ends or corners of edifices." -- Phillips

[273] Literally, "from kind to kind."

[274] msvlym, burdened, viz. with flesh, according to Pagninus, who has onusti carne. The root is skl, and the form is the pual participle, which occurs only in this place. Compensis has paraphrased it: santi et ferendis oneribus apti. Perhaps burdened oxen may be a phrase equivalent to our beasts of burden such as are strong and adapted to carry burdens; and here the prayer of the Psalmist is, that they may be eminently fitted for this service." -- Phillips

Footnotes:

[255] The ideas and the phraseology of a considerable part of this Psalm appear to be borrowed from the eighteenth.

[256] The occasion on which this Psalm was written can only be conjectured. The Septuagint, Vulgate, Aethiopic, and Arabic versions entitle it "A Psalm of David against Goliah;" and that the Chaldee paraphrast took this to be the subject of the Psalm is evident from his reading in verse 10th, "the sword of Goliah." Judging, however, from internal evidence, the enemies referred to seem rather to be those of David and his kingdom, after he ascended the throne. Some refer the Psalm to David's war with the Ammonites and Syrians, recorded in 2 Samuel 10; and it may have been composed by him when about to encounter these hostile powers.

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