GOD'S WORD® Translation (©1995)
Those who pass by will never say to them, "May you be blessed by the LORD" or "We bless you in the name of the LORD."

King James Bible
Neither do they which go by say, The blessing of the LORD be upon you: we bless you in the name of the LORD.

Douay-Rheims Bible
And they that have passed by have not said: The blessing of the Lord be upon you: we have blessed you in the name of the Lord.

Darby Bible Translation
Neither do the passers-by say, The blessing of Jehovah be upon you; we bless you in the name of Jehovah!

English Revised Version
Neither do they which go by say, The blessing of the LORD be upon you; we bless you in the name of the LORD.

Webster's Bible Translation
Neither do they who go by, say, The blessing of the LORD be upon you: we bless you in the name of the LORD.

World English Bible
Neither do those who go by say, "The blessing of Yahweh be on you. We bless you in the name of Yahweh." A Song of Ascents.

Young's Literal Translation
And the passers by have not said, 'The blessing of Jehovah is on you, We blessed you in the Name of Jehovah!'

Cross References

Ruth 2:4 Now behold, Boaz came from Bethlehem and said to the reapers, "May the LORD be with you." And they said to him, "May the LORD bless you."

Psalm 118:26 Blessed is the one who comes in the name of the LORD; We have blessed you from the house of the LORD.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 5-8

The psalmist, having triumphed in the defeat of the many designs that had been laid as deep as hell to ruin the church, here concludes his psalm as Deborah did her song, So let all thy enemies perish, O Lord! Jdg. 5:31.

I. There are many that hate Zion, that hate Zion's God, his worship, and his worshippers, that have an antipathy to religion and religious people, that seek the ruin of both, and do what they can that God may not have a church in the world.

II. We ought to pray that all their attempts against the church may be frustrated, that in them they may be confounded and turned back with shame, as those that have not been able to bring to pass their enterprise and expectation: Let them all be confounded is as much as, They shall be all confounded. The confusion imprecated and predicted is illustrated by a similitude; while God's people shall flourish as the loaded palm-tree, or the green and fruitful olive, their enemies shall wither as the grass upon the house-top. As men they are not to be feared, for they shall be made as grass, Isa. 51:12. But as they are enemies to Zion they are so certainly marked for ruin that they may be looked upon with as much contempt as the grass on the house-tops, which is little, and short, and sour, and good for nothing. 1. It perishes quickly: It withers before it grows up to any maturity, having no root; and the higher its place is, which perhaps is its pride, the more it is exposed to the scorching heat of the sun, and consequently the sooner does it wither. It withers before it is plucked up, so some read it. The enemies of God's church wither of themselves, and stay not till they are rooted out by the judgments of God. 2. It is of no use to any body; nor are they any thing but the unprofitable burdens of the earth, nor will their attempts against Zion ever ripen or come to any head, nor, whatever they promise themselves, will they get any more by them than the husbandman does by the grass on his house-top. Their harvest will be a heap in the day of grief, Isa. 17:11.

III. No wise man will pray God to bless the mowers or reapers, v. 8. Observe, 1. It has been an ancient and laudable custom not only to salute and wish a good day to strangers and travellers, but particularly to pray for the prosperity of harvest-labourers. Thus Boas prayed for his reapers. Ruth 2:4, The Lord be with you. We must thus acknowledge God's providence, testify our good-will to our neighbours, and commend their industry, and it will be accepted of God as a pious ejaculation if it come from a devout and upright heart. 2. Religious expressions, being sacred things, must never be made use of in light and ludicrous actions. Mowing the grass on the house-top would be a jest, and therefore those that have a reverence for the name of God will not prostitute to it the usual forms of salutation, which savoured of devotion; for holy things must not be jested with. 3. It is a dangerous thing to let the church's enemies have our good wishes in their designs against the church. If we wish them God speed, we are partakers of their evil deeds, 2 Jn. 11. When it is said, None will bless them, and show them respect, more is implied, namely, that all wise and good people will cry out shame on them, and beg of God to defeat them; and woe to those that have the prayers of the saints against them. I cursed his habitation, Job 5:3.

Calvin's Commentary

5. All who hate Zion shall be confounded, and turned backward. 6. They shall be as the grass [111] of the housetops', which is withered before it comes forth: 7. With which the mower hath not filled his hand, nor the gleaner his bosom. [112] 8. Neither have they who pass by said, The blessing of Jehovah be upon you: we bless you in the name of Jehovah. [113]

5. All who hate Zion shall be confounded, and tutored backward. Whether we take this as a prayer or a promise, the Prophet has a respect to the time to come. Since all the verbs are in the future tense, it is certainly a very appropriate interpretation to understand him as deriving from times past instruction as to what is to be hoped for in future, even to the end. In whichever way we understand the passage, he declares that the faithful have no reason to be discouraged when they behold their enemies raised on high. The grass which grows upon the house-tops is not, on account of its higher situation, more valuable than the blade of corn which in the low ground is trampled under foot; for although it stands elevated above men's heads, it is, in the first place, unprofitable; and secondly, it quickly withers away. [114] The verb, phls, shalaph, [115] which we have translate comes forth, is by some rendered, is plucked up. According to this translation the sense is, that without the hand or labor of man the grass on the house-tops is dried up. But as the verb properly signifies to be brought forth, or to come forth, the meaning, in my opinion, is that the grass on the housetops, so far from continuing long in a state of freshness, withers and perishes at its first springing up, because it has no root under it, nor earth to supply it with sap or moisture for its nourishment. Whenever, then, the splendor or greatness of our enemies strikes us with fear, let us bring to our recollection this comparison, that as the grass which grows upon the house-tops, though high, is yet without root, and consequently of brief duration, so these enemies, the nearer they approach the sun by the height of their pride, shall be the sooner consumed by the burning heat, since they have no root, it being humility alone which draws life and vigor from God.

7 With which the mower hath not filled his hand. [116] We have here an additional confirmation of the truth, that although the wicked mount high or elevate themselves, and form an extravagant opinion of their own importance, yet they continue mere grass, not bringing forth any good fruit, nor reaching a state of ripeness, but swelling only with fresh appearance. To make this obvious, the Psalmist sets them in opposition to fruit-bearing herbs, which in valleys and low grounds produce fruit for men. In fine, he affirms that they deserve to be hated or despised of all, whereas commonly every one in passing by the corn fields blesses them and prays for the harvest? [117] Farther, he has borrowed this illustration of his doctrine from the affairs of ordinary life, we are taught that whenever there is a hopeful prospect of a good harvest, we ought to beseech God, whose peculiar province it is to impart fertility to the earth, that he would give full effect to his blessing. And considering that the fruits of the earth are exposed to so many hazards, it is certainly strange that we are not stirred up to engage in the exercise of prayer from the absolute necessity of these to man and beast. Nor does the Psalmist, in speaking of passers by blessing the reapers, speak exclusively of rite children of God, who are truly taught by his word that the fruitfulness of the earth is owing to his goodness; but he also comprehends worldly men in whom the same knowledge is implanted naturally. In conclusion, provided we not only dwell in the Church of the Lord, but also labor to have place among the number of her genuine citizens, we will be able fearlessly to despise all fire might of our enemies; for although they may flourish and have a great outward show for a time, yet they are but barren grass, on which the curse of heaven rests.

Footnotes:

[111] Fry reads "corn," "chtsyr," says he, "evidently includes corn as well as grass."

[112] In the French version it is "son aisselle;" -- "his arm-pit."

[113] "Here is an allusion to the custom of blessing; the reapers at their work; as in that instance recorded in the book of Ruth 2:4, And behold, Boaz came from Bethlehem, and said unto the reapers, The Lord be with you; and they answered him, The Lord bless thee.'" -- Warner. "Precisely the same customs of salutation which are here indicated still prevail in Mohammedan Asia. Nearly the same form of words, implying the blessing and peace of God, is retained, and the neglect to give the salutation is still an indignity and an insult " -- Illustrated Commentary upon the Bible.

[114] "In Judea, the roofs of the houses are flat, and covered with cement. On this the grass would not uncommonly grow: but, being thin and weak, and its situation hot and exposed, it was speedily dried up and withered.' The same sort of architecture, and the same appearances, are common in the East at this day." -- Warner.

[115] slph differently interpreted. By the greater number of persons it is translated, to extract, to pull out; and thus it is used in Ruth 4:7, 8, and John 20:25, Before any one extracts the grass it withereth.' The Septuagint has pro tou ekspasthonai, and the Vulgate, priusquam evellatur.' Our translators have rendered sqdmt slph, afore it groweth up,' in which they are supported by Aquila and Symmachus. Theodoret observes that many MSS. of the Septuagint have exanthonai for ekspasthonai. In either case the sense is, that the haters of Zion shall be exterminated by the just and wonderful judgments of God, before they have time to accomplish their wicked intentions." -- Phillips. "Parkhurst adopts Harmer's opinion, that the Hebrew verb in this place signifies, to push out, unsheath, as corn its ear.' It appears nowhere else but in the sense of unsheathing a sword,' or drawing off a shoe.' The proper translation seems to be, Which withereth before it unsheaths its ear.' See Parkhurst on slph." -- Mant.

[116] "Whereof the mower hath not filled his hand, etc. -- i.e., It is too scanty to afford employment for a labourer to gather it by the hand, or for a reaper, who uses a sickle, depositing what he cuts in the fold of his garment, or as Le Clerc understands it, under his left arm. The Psalmist in effect prays, that the enemies of Israel may be reduced to such poverty, that none could become richer by despoiling them: in a word, that they might be altogether despicable. For binding up the sheaves, Hammond suggests, gathereth the handfuls, with reference to the gleaner, Ruth 2:2 " -- Cresswell.

[117] "Au lieu que chacun communement en passant par les bleds les benit, et prie pour la moisson." -- Fr.

Links

Psalm 129 Commentaries: Barnes • Calvin • Clarke • Darby • Gill • Geneva • Guzik • JFB • Keil / Delitzsch • KJV Translators' • Henry's Concise • Matthew Henry • Scofield • TSK • Treasury of David • Wesley

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