Psalm 127:1 Komentář

This is a family-psalm, as divers before were state-poems and church-poems. It is entitled (as we read it) "for Solomon," dedicated to him by his father. He having a house to build, a city to keep, and seed to raise up to his father, David directs him to look up to God, and to depend upon his providence, without which all his wisdom, care, and industry, would not serve. Some take it to have been penned by Solomon himself, and it may as well be read, "a song of Solomon," who wrote a great many; and they compare it with the Ecclesiastes, the scope of both being the same, to show the vanity of worldly care and how necessary it is that we keep in favour with God. On him we must depend, I. For wealth (Psa 127:1, Psa 127:2). II. For heirs to leave it to (Psa 127:3-5). In singing this psalm we must have our eye up unto God for success in all our undertakings and a blessing upon all our comforts and enjoyments, because every creature is that to us which he makes it to be and no more. A song of degrees for Solomon.

We are here taught to have a continual regard to the divine Providence in all the concerns of this life. Solomon was cried up for a wise man, and would be apt to lean to his own understanding and forecast, and therefore his father teaches him to look higher, and to take God along with him in his undertakings. He was to be a man of business, and therefore David instructed him how to manage his business under the direction of his religion. Parents, in teaching their children, should suit their exhortations to their condition and occasions. We must have an eye to God, I. In all the affairs and business of the family, even of the royal family, for kings' houses are no longer safe than while God protects them. We must depend upon God's blessing and not our own contrivance, 1. For the raising of a family: Except the Lord build the house, by his providence and blessing, those labour in vain, though ever so ingenious, that build it. We may understand it of the material house: except the Lord bless the building it is to no purpose for men to build, any more than for the builders of Babel, who attempted in defiance of heaven, or Hiel, who built Jericho under a curse. If the model and design be laid in pride and vanity, or if the foundations be laid in oppression and injustice (Hab 2:11, Hab 2:12), God certainly does not build there; nay, if God be not acknowledged, we have no reason to expect his blessing, and without his blessing all is nothing. Or, rather, it is to be understood of the making of a family considerable that was mean; men labour to do this by advantageous matches, offices, employments, purchases; but all in vain, unless God build up the family, and raise the poor out of the dust. The best-laid project fails unless God crown it with success. See Mal 1:4. 2. For the securing of a family or a city (for this is what the psalmist particularly mentions): if the guards of the city cannot secure it without God, much less can the good man of the house save his house from being broken up. Except the Lord keep the city from fire, from enemies, the watchmen, who go about the city, or patrol upon the walls of it, though they neither slumber nor sleep, wake but in vain, for a raging fire may break out, the mischief of which the timeliest discoveries may not be able to prevent. The guards may be slain, or the city betrayed and lost, by a thousand accidents, which the most watchful sentinel or most cautious governor could not obviate. 3. For the enriching of a family; this is a work of time and thought, but cannot be effected without the favour of Providence any more than that which is the product of one happy turn: "It is vain for you to rise up early and sit up late, and so to deny yourselves your bodily refreshments, in the eager pursuit of the wealth of the world." Usually, those that rise early do not care for sitting up late, nor can those that sit up late easily persuade themselves to rise early; but there are some so hot upon the world that they will do both, will rob their sleep to pay their cares. And they have as little comfort in their meals as in their rest; they eat the bread of sorrows. It is part of our sentence that we eat our bread in the sweat of our face; but those go further: all their days they eat in darkness, Ecc 5:17. They are continually fell of care, which embitters their comforts, and makes their lives a burden to them. All this is to get money, and all in vain except God prosper them, for riches are not always to men of understanding, Ecc 9:11. Those that love God, and are beloved of him, have their minds easy and live very comfortably without this ado. Solomon was called Jedidiah - Beloved of the Lord (Sa2 12:25); to him the kingdom was promised, and then it was in vain for Absalom to rise up early, to wheedle the people, and for Adonijah to make such a stir, and to say, I will be king. Solomon sits still, and, being beloved of the Lord, to him he gives sleep and the kingdom too. Note, (1.) Inordinate excessive care about the things of this world is a vain a d fruitless thing. We weary ourselves for vanity if we have it, and often weary ourselves in vain for it, Hag 1:6, Hag 1:9. (2.) Bodily sleep is God's gift to his beloved. We owe it to his goodness that our sleep is safe (Psa 4:8), that it is sweet, Jer 31:25, Jer 31:26. God gives us sleep as he gives it to his beloved when with it he gives us grace to lie down in his fear (our souls returning to him and reposing in him as our rest), and when we awake to be still with him and to use the refreshment we have by sleep in his service. He gives his beloved sleep, that is, quietness and contentment of mind, and comfortable enjoyment of what is present and a comfortable expectation of what is to come. Our care must be to keep ourselves in the love of God, and then we may be easy whether we have little or much of this world. II. In the increase of the family. He shows, 1. That children are God's gift, Psa 127:3. If children are withheld it is God that withholds them (Gen 30:2); if they are given, it is God that gives them (Gen 33:5); and they are to us what he makes them, comforts or crosses. Solomon multiplied wives, contrary to the law, but we never read of more than one son that he had; for those that desire children as a heritage from the Lord must receive them in the way that he is pleased to give them, by lawful marriage to one wife. Mal 2:15, therefore one, that he might seek a seed of God. But they shall commit whoredom and shall not increase. Children are a heritage, and a reward, and are so to be accounted, blessings and not burdens; for he that sends mouths will send meat if we trust in him. Obed-edom had eight sons, for the Lord blessed him because he had entertained the ark, Ch1 26:5. Children are a heritage for the Lord, as well as from him; they are my children (says God) which thou hast borne unto me (Eze 16:20); and they are most our honour and comfort when they are accounted to him for a generation. 2. That they are a good gift, and a great support and defence to a family: As arrows are in the hand of a mighty man, who knows how to use them for his own safety and advantage, so are children of the youth, that is, children born to their parents when they are young, which are the strongest and most healthful children, and are grown up to serve them by the time they need their service; or, rather, children who are themselves young; they are instruments of much good to their parents and families, which may fortify themselves with them against their enemies. The family that has a large stock of children is like a quiver full of arrows, of different sizes we may suppose, but all of use one time or other; children of different capacities and inclinations may be several ways serviceable to the family. He that has a numerous issue may boldly speak with his enemy in the gate in judgment; in battle he needs not fear, having so many good seconds, so zealous, so faithful, and in the vigour of youth, Sa1 2:4, Sa1 2:5. Observe here, Children of the youth are arrows in the hand, which, with prudence, may be directed aright to the mark, God's glory and the service of their generation; but afterwards, when they have gone abroad into the world, they are arrows out of the hand; it is too late to bend them then. But these arrows in the hand too often prove arrows in the heart, a constant grief to their godly parents, whose gray hairs they bring with sorrow to the grave.

INTRODUCTION TO PSALM 127 A Song of degrees for Solomon. This psalm was written for Solomon; that is, for the sake of Solomon, as Aben Ezra interprets it; of concerning Solomon, as Jarchi: and so the Syriac title, "it was said by David concerning Solomon.'' Perhaps it was composed by David, after Nathan had informed him, that not he, but his son Solomon, should build a temple for the Lord; and when he had made provision of gold and silver, and other things, for it, and had given the pattern of it to his son; and encouraged and animated him to it, assuring him that the Lord would be with him until he had finished it; and prayed that God would give him a perfect heart to do it; for he knew the whole success depended upon the Lord, notwithstanding all the preparations he had made: hence the psalm begins, "except the Lord build the house"; see Ch1 28:20. Theodoret is of opinion it was written for Zerubbabel, and respects the building of the second temple by him; who is called Solomon, because he descended from him, and restored his work; but Zerubbabel, though he was of the house of David, yet not in the line of Solomon, but of Nathan, Luk 3:27. The inscription of the Syriac version seems to agree with this conjecture; which adds, to what is before observed, "and it is also said concerning Haggai and Zechariah, who were solicitous for the building of the temple.'' And Arama the Jew says, that it is possible it may be said of the building of the second temple, and the walls of Jerusalem. But others think it is a composition of Solomon himself; who might set out upon the building of the temple with this song, as he made a prayer at the dedication of it when finished: and the Targum renders it, "a song by the hand of Solomon;'' and our translators for the most part render the particle of, which they here translate "for", as "of David", in many places. And so accordingly it may be rendered here "of Solomon" (s), or Solomon's, and be one of the thousand and five songs he made; which, besides that called the Song of Solomon, is the only one extant: and the doctrine of it agrees with many things in the books of Proverbs and Ecclesiastes; that all things depend upon the providence and blessing of God, without which all the endeavours of men are in vain. Kimchi thinks the Messiah is meant, who is often called Solomon in the book of Canticles, Sol 3:7; and to whom many passages in it may be applied. (s) "Salomonis", V. L. Tigurine version, Musculus, Muis, Cocceius, Gejerus; so Ainsworth; "ipsius Selomoh", Vatablus.

Except the Lord build the house, they labour in vain that build it,.... Whether it be understood literally of an artificial house, as Solomon's own house; or the house of the Lord, or any other: let a man be ever so bent upon building one, or have ever so much skill in drawing the plan of it, or be ever so well provided to go through the expense of it, or have ever so many hands employed in it, yet, if the Lord does not give success, it will all be in vain; the building will fall down, or be consumed by fire before it is finished; or by one providence or another he will be obliged to desist from it, as in the case of the builders of the tower and city of Babel. Or whether it be understood of a family, which is built up by an increase and multiplication of children; so Leah and Rachel built up the house of Israel, Rut 4:11; this depends upon the providence of God; for, as it is after said, "children are an heritage of the Lord", Psa 127:3. Or whether it be understood, figuratively and mystically, of the church God, the house of the living God; the house of Christ, a spiritual one; a Gospel church, whose materials are lively stones, or true believers. Now there are builders in this house, some indeed very bad ones; and it is no wonder that they labour in vain, who reject and lay aside the foundation and corner stone, Christ; who deny his deity, despise his righteousness; or mix grace and works, law and Gospel, together, and pluck down with one hand what they build with another: and though there are others that are good ones, and lay the foundation, Christ; and build on this foundation precious truths, comparable to gold, silver, and precious stones; minister the word, and administer the ordinances, truly and faithfully; and in all direct to Christ for grace, strength, peace, comfort, and eternal life; speak to edification, and are the means of reviving the graces of God's people, and of establishing their souls; as well as of the conversion of sinners, whereby the house of God is built up; yet if the Lord does not prosper their work, all is in vain. For the principal builder is God, Father, Son, and Spirit; this is mostly applied to the second Person, the Word and Wisdom of God, Pro 9:1; but not to the exclusion of the Father, who has laid in Zion a foundation, a precious corner stone, and builds souls on it; nor of the Spirit, through whom saints are built up an habitation for God, Isa 28:16. The Targum here is, "if the Word of the Lord does not build the city.'' It follows, except the Lord keep the city; the city Jerusalem, as the Targum; who also here makes mention of the Word of the Lord: or any other city: God, with the Heathens (t) was called the keeper of cities; this title is given to Minerva by Pindar (u), and is one of Jupiter's titles (w); the watchman waketh but in vain; to preserve it from riots, robberies, fires, &c. This may be applied to the church of God, the city of the living God, of which saints are fellow citizens: now in this city there are watchmen, some indeed that are blind and asleep, and so quite unfit for this office; but there are others who are awake and diligent, and watch in all things; and for the souls of men, and the good of the city, the church, to prevent heresies, errors, and immoralities; and yet all their watchfulness is in vain, unless the Lord keep it, who watches over his people for good, and that none hurt them; he wakeful, never slumbers nor sleeps, and constant night and day; and keeps his people by his power, and as tenderly as the apple of his eye. (t) Aristotel. de Mundo, c. 7. Apuleius de Mundo, prope finem. Phurnutus de Natura Deor. c. 9. (u) Olympiad. Ode 5. (w) Pausaniae Attica, sive l. 1. p. 43, 53. Vid Theoph. ad Autolye. l. 1. p. 76.

“That good thing that was committed to you to keep”—how?—“by the Holy Spirit, who dwells in us.” For it is not in the power of a human soul, when instructed with things so great, to be sufficient for keeping them [of himself]. And why? Because there are many robbers and thick darkness, and the devil is still at hand to plot against us; and we know not what is the hour, what the occasion for him to set on us. How then, he means, shall we be sufficient for keeping them? “By the Holy Spirit”—that is if we have the Spirit with us, if we do not expel grace, he will stand by us. For, “Except the Lord build the house, they labor in vain who build it. Except the Lord keep the city, the watchman wakes but in vain.” This is our wall, this our castle, this our refuge. If therefore he dwells in us and is himself our guard, what need is there for the commandment? That we may hold him fast, may keep him and not banish him by our evil deeds.

He claims that this is how an Epicurus would speak, or an Aristippus and his Cyrenian flowers, or the other philosophers who preach carnal pleasures. But when I diligently reconsider the question, I find nothing to support such vile conclusions that everything happens by chance and that fortune has free rein in human affairs. Rather the truth is that everything is under God’s judgment. The fleet of foot ought not to think that the footrace is his, any more than the strong person should confide in his brute strength. Nor should the wise person reckon that wealth and opulence go with prudence, nor should the learned orator reckon that he can find favor with the crowd because of his learning and eloquence. Rather, everything happens by the disposition of God, and except he govern everything by his will and build the house, they labor in vain who build it. And unless he guard the city, they keep watch in vain who set a guard over it.

Atticus: Therefore, they are wrong in their thinking who rule out the help of God in every single action that we perform and who seek to twist the true meaning to other meanings by putting forth interpretations that are perverted, nay more, worthy of ridicule, on the following passage: “Except the Lord build the house, they labor in vain that build it. Except the Lord keep the city, he watches in vain who keeps it.”

But that which is the house of God is also a city. For the house of God is the people of God; for the house of God is the temple of God....This is Jerusalem: she has guards: as she has builders, labouring at her building up, so also has she guards. To this guardianship these words of the Apostle relate: "I fear, lest by any means your minds should be corrupted from the simplicity which is in Christ." [2 Corinthians 11:3] He was guarding the Church. He kept watch, to the utmost of his power, over those over whom he was set. The Bishops also do this. For a higher place was for this reason given the Bishops, that they might be themselves the superintendents and as it were the guardians of the people. For the Greek word Episcopus, and the vernacular Superintendent, are the same; for the Bishop superintends, in that he looks over. As a higher place is assigned to the vinedresser in the charge of the vineyard, so also to the Bishops a more exalted station is alloted. And a perilous account is rendered of this high station, except we stand here with a heart that causes us to stand beneath your feet in humility, and pray for you, that He who knows your minds may be Himself your keeper. Since we can see you both coming in and going out; but we are so unable to see what are the thoughts of your hearts, that we cannot even see what ye do in your houses. How then can we guard you? As men: as far as we are able, as far as we have received power. And because we guard you like men, and cannot guard you perfectly, shall you therefore remain without a keeper? Far be it! For where is He of whom it is said, "Except the Lord keep the city, the watchman wakes but in vain?" [Psalm 127:1]. We are watchful on our guard, but vain in our watchfulness, except He who sees your thoughts guard you. He keeps guard while you are awake, He keeps guard also while you are asleep. For He has once slept on the Cross, and has risen again; He no longer sleeps. Be Israel: for "the Keeper of Israel neither sleeps nor slumbers." Yea, brethren, if we wish to be kept beneath the shadow of God's wings, let us be Israel. For we guard you in our office of stewards; but we wish to be guarded together with you. We are as it were shepherds unto you; but beneath that Shepherd we are fellow-sheep with you. We are as it were your teachers from this station; but beneath Him, the One Master, we are schoolfellows with you in this school.

But someone, perhaps, will say, “I did indeed receive faith, but it is I who have guarded and kept it.” You perhaps say this, whoever you are, listening to all this and having no sense: “I received faith, but it is I who have guarded and kept it.” It is not what our Paul says, “It is I who have guarded and kept it.” He had his eyes, you see, on [the words] “unless the Lord keeps watch over the city, he labors in vain who guards it.” Labor, by all means, guard it; but it is good for you that you are being guarded. Because you are not up to guarding yourself. If you are left to yourself, you will doze off and fall asleep. “He,” though, “does not doze nor sleep, the one who guards Israel.”

The cowl is a symbol of the charity of God our Savior. It protects the most important part of the body and keeps us, who are children in Christ, warm. Thus it can be said to afford protection against those who attempt to strike and wound us. Consequently, all who wear this cowl on their heads sing these words aloud: “If the Lord does not build the house and keep the city, in vain does the builder labor and the watchman stand his guard.” Such words as these instill humility and root out that long-standing evil, which is pride and which caused Lucifer, who rose like the day star in the morning, to be cast down to the earth.

The people of God, often delivered from enemies, are confident of His favor, by their overthrow in the future. (Psa 129:1-8) may Israel now say--or, "oh! let Israel say" (Psa 124:1). Israel's youth was the sojourn in Egypt (Jer 2:2; Hos 2:15).

The poet proves that everything depends upon the blessing of God from examples taken from the God-ordained life of the family and of the state. The rearing of the house which affords us protection, and the stability of the city in which we securely and peaceably dwell, the acquisition of possessions that maintain and adorn life, the begetting and rearing of sons that may contribute substantial support to the father as he grows old - all these are things which depend upon the blessing of God without natural preliminary conditions being able to guarantee them, well-devised arrangements to ensure them, unwearied labours to obtain them by force, or impatient care and murmuring to get them by defiance. Many a man builds himself a house, but he is not able to carry out the building of it, or he dies before he is able to take possession of it, or the building fails through unforeseen misfortunes, or, if it succeeds, becomes a prey to violent destruction: if God Himself do not build it, they labour thereon (עמל בּ, Jon 4:10; Ecc 2:21) in vain who build it. Many a city is well-ordered, and seems to be secured by wise precautions against every misfortune, against fire and sudden attack; but if God Himself do not guard it, it is in vain that those to whom its protection is entrusted give themselves no sleep and perform (שׁקד, a word that has only come into frequent use since the literature of the Salomonic age) the duties of their office with the utmost devotion. The perfect in the apodosis affirms what has been done on the part of man to be ineffectual if the former is not done on God's part; cf. Num 32:23. Many rise up early in order to get to their work, and delay the sitting down as along as possible; i.e., not: the lying down (Hupfeld), for that is שׁכב, not ישׁב; but to take a seat in order to rest a little, and, as what follows shows, to eat (Hitzig). קוּם and שׁבת stand opposed to one another: the latter cannot therefore mean to remain sitting at one's work, in favour of which Isa 5:11 (where בּבּקר and בּנּשׁף form an antithesis) cannot be properly compared. Sa1 20:24 shows that prior to the incursion of the Grecian custom they did not take their meals lying or reclining (ἀνα- or κατακείμενος), but sitting. It is vain for you - the poet exclaims to them - it will not after all bring hat you think to be able to acquire; in so doing you eat only the bread of sorrow, i.e., bread that is procured with toil and trouble (cf. Gen 3:17, בּעצּבון): כּן, in like manner, i.e., the same as you are able to procure only by toilsome and anxious efforts, God gives to His beloved (Psa 60:7; Deu 33:12) שׁנא (= שׁנה), in sleep (an adverbial accusative like לילה בּּקר, ערב), i.e., without restless self-activity, in a state of self-forgetful renunciation, and modest, calm surrender to Him: "God bestows His gifts during the night," says a German proverb, and a Greek proverb even says: εὕδοντι κύρτος αἱρεῖ. Bttcher takes כּן in the sense of "so = without anything further;" and כן certainly has this meaning sometimes (vid., introduction to Psa 110:1-7), but not in this passage, where, as referring back, it stands at the head of the clause, and where what this mimic כן would import lies in the word שׁנא.