7“May peace be within your walls,
         And prosperity within your palaces.”

8For the sake of my brothers and my friends,
         I will now say, “May peace be within you.”

9For the sake of the house of the LORD our God,
         I will seek your good.

Parallel Verses

New American Standard Bible (©1995)
Pray for the peace of Jerusalem: "May they prosper who love you.

GOD'S WORD® Translation (©1995)
Pray for the peace of Jerusalem: "May those who love you prosper.

King James Bible
Pray for the peace of Jerusalem: they shall prosper that love thee.

Douay-Rheims Bible
Pray ye for the things that are for the peace of Jerusalem: and abundance for them that love thee.

Darby Bible Translation
Pray for the peace of Jerusalem: they shall prosper that love thee.

English Revised Version
Pray for the peace of Jerusalem: they shall prosper that love thee.

Webster's Bible Translation
Pray for the peace of Jerusalem: they shall prosper that love thee.

World English Bible
Pray for the peace of Jerusalem. Those who love you will prosper.

Young's Literal Translation
Ask ye the peace of Jerusalem, At rest are those loving thee.

Cross References

Psalm 29:11 The LORD will give strength to His people; The LORD will bless His people with peace.

Psalm 102:14 Surely Your servants find pleasure in her stones And feel pity for her dust.

Psalm 118:25 O LORD, do save, we beseech You; O LORD, we beseech You, do send prosperity!

Isaiah 66:10 "Be joyful with Jerusalem and rejoice for her, all you who love her; Be exceedingly glad with her, all you who mourn over her,

Jeremiah 29:7 'Seek the welfare of the city where I have sent you into exile, and pray to the LORD on its behalf; for in its welfare you will have welfare.'

Commentary

Matthew Henry's Whole Bible Commentary

Verses 6-9

Here, I. David calls upon others to which well to Jerusalem, v. 6, 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 (v. 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, 1 Chr. 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 (1 Chr. 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.

Calvin's Commentary

6. Pray ye for the peace of Jerusalem: may those who love thee prosper 7. Peace be within thy bulwarks [70] prosperity [71] within thy towers! 8. For the sake of my brethren and neighbors, I will now say, Peace be within thee! 9. Because of the house of Jehovah our God, I will seek thy good.

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. [72] Similar is the drift of the promise which is added immediately after: They shall prosper that love thee; which, however, may be read in the form of a wish, May those who love thee prosper But the sense in either case is almost the same. Farther, although the Hebrew verb slh, shalah, which the Prophet here uses, signifies to live in quietness or peace, yet as the Hebrew noun for peace, from which it is derived, is employed by him generally for a joyful and happy condition, I have no doubt that he here announces in general to all the godly who have the well being of the Church near their heart, that they shall enjoy the blessing of God and a prosperous life. This sentence frequently occurs in the Prophecies of Isaiah, from the 54th chapter to the end of the book (Isaiah 54-66). Hence we learn that the curse of God rests upon all such as afflict the Church, or plot and endeavor by any kind of mischief to accomplish its destruction.

7. Peace be within thy bulwarks, etc. The two clauses express the same sentiment, and, therefore, the meaning of the first is gathered from the second. The term peace signifies nothing else than prosperity. The noun slvh, shalvah, in the second clause, sometimes signifies rest, but it is more frequently taken for abundance or prosperity On this account I have translated the noun vchylk, bechelech, within thy bulwark [73] I do not find fault with others who have translated it a ditch or outward wall; but the word bulwark agrees better with the word towers, which occurs at the close of the verse. The amount is, that David prays for the prosperity of the Church through its whole extent. Moreover, it is to be noticed, that when he offers supplication for its external prosperity, it is not to be understood as implying that he was unconcerned about its internal state or spiritual well being; but under the similitude of walls, [74] he wishes that on all sides the blessing of God may environ and fortify the holy city.

8. For the sake of my brethren and neighbors. He specifies two causes on account of which he felt a care about the Church, for the purpose of stirring up, by his example, all the faithful to exercise the same care. These words, however, seem to contain a tacit contrast. Among the wicked and malicious he might be the object of suspicion, or, at least, he was in danger of being slandered; as if, in commending Jerusalem, he had rather an eye to his own particular advantage than to the public welfare. In order, therefore, to remove all ground for objecting, that in thus speaking he was craftily endeavoring to establish his own kingdom, he protests, that he is not influenced by personal considerations, but by a concern for the whole Church, which he embraced with a sincere affection of heart. I will speak, says he, O Jerusalem! of thy peace, not because it will be profitable for me or mine, but because thy prosperity shall extend itself to all the children of God; for under the term brethren he doubtless comprehends all believers that he did so, because the worship of God so far from remaining entire would go to ruin unless Jerusalem continued standing. If then the salvation of our brethren is regarded by us as an object of importance, if religion is with us a matter of heart-work, we ought, at the same time, as much as in us lies, to take an interest in the prosperity of the Church. Whence it follows, that such as are indifferent about her condition, are no less cruel than impious; for if she is "the pillar and foundation of truth," the inevitable consequence of her destruction must be the extinction of true piety. And if the body is destroyed, how can each of the members fail to be involved in destruction? Farther, this passage teaches us, that the Church is not an empty title, but must be sought for where the true religion prevails. Whence it appears, how foolish the Papists are, who, notwithstanding their having rejected and overthrown the doctrine of the Gospel, yet mightily boast of the name of the Church.

9. Because of the house of Jehovah our God, etc. In this verse he adds a second reason why he cared for the Church -- that he did so, because the worship of God so far from remaining entire would go to ruin unless Jerusalem continued standing. If then the salvation of our brethren is regarded by us as an object of importance, if religion is with us a matter of heart-work, we ought, at the same time, as much as in us lies, to take an interest in the prosperity of the Church. Whence it follows, that such are indifferent about her condition, are no less cruel than impious; for if she is "the pillar and foundation of truth," the inevitable consequence of her destruction must be the extinction of true piety. And if the body is destroyed, how can each of the members fail to be involved in destruction? Farther, this passage teaches us that the Church is not an empty title, but must be sought for where the true religion prevails. Whence it appears, how foolish the Papists are, who, notwithstanding their having rejected and overthrown the doctrine of the Gospel, yet mightily boast of the name of the Church.

Footnotes:

[70] "Within thy walls. Josephus tells us, that there were at Jerusalem three ranges of walls surrounding the city. The sense of the passage is, May no enemy approach even to thy out-works to disturb thy prosperity'" -- Warner.

[71] "Ou, abondance." -- Fr marg. "Or, abundance."

[72] "Et ne proufiter arien par ses prieres, d'autant qu'il n'observe point l'ordre legitime " -- Fr.

[73] Calvin's meaning is, that as the nouns peace and prosperity have a corresponding signification, he was of opinion, that there existed a similar correspondence between the other two nouns.

[74] The Latin copy here reads, "sed ad mores alludens;" but mores is evidently a typographical error for muros The French version has "mais sous ceste similitude des murs "

Footnotes:

[66] "The burden of the Psalm," says Jebb, "is slvm peace.' The play upon the words is very remarkable: sm, there,' and sm, the name,' lines 5 and 6; svtym, tribes,' line 5 mspht, line 7. Then in line 9, and those which follow: s'lv, pray;' slvm, peace;' yrvslm, Jerusalem;' yslyv, shall prosper;' slvh prosperity.'" -- Jebb's Literal Translation of the Psalters, with Dissertations, volume 1. Speaking in reference to the author of the Psalm, and to the opinion held by some critics, that it was composed about the time or' the restoration of the Jews from Babylon, he says --"The extraordinary play upon words already noticed might argue a later period of composition: [than the time of David]. Still I cannot but think that the title assigning the Psalm to him is borne out by internal evidence of a stronger kind. The fond mention of Jerusalem, David's beloved city; the thrones of the house of David; and the recurrence of peace, which was so emphatically promised to David, as the blessing about to be conferred on his son Solomon, are all circumstances, which, taken in connection, stamp this song with a character evidently belonging to the reign of the royal Psalmist " -- Ibid., volume 2.

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Alphabetical: be for Jerusalem love May of peace Pray prosper secure the they those who you

Bible Browser

Religious Patriotism.
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John Percival—Sermons at Rugby

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James Montgomery—Sacred Poems and Hymns

Ps. cxxii. 7-9.
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James Montgomery—Sacred Poems and Hymns

O 'twas a Joyful Sound to Hear
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Various—The Hymnal of the Protestant Episcopal Church in the USA

Of Four Things which Bring Great Peace
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Thomas A Kempis—Imitation of Christ

Beginning at Jerusalem
The whole verse runs thus: "And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." The words were spoken by Christ, after he rose from the dead, and they are here rehearsed after an historical manner, but do contain in them a formal commission, with a special clause therein. The commission is, as you see, for the preaching of the gospel, and is very distinctly inserted in the holy record by Matthew and Mark. "Go teach all nations," …
John Bunyan—Jerusalem Sinner Saved

There is a Blessedness in Reversion
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Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
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