Psalm 127:2 Kommentar

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.

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.

It is vain for you to rise up early, to sit up late,.... A description of an industrious and laborious person, who takes great pains to get a livelihood, or increase his substance; see Psa 104:23; which, yet, as in the former instances, depends upon the blessing of divine Providence, Pro 10:4. For, after all, it may come to nothing more at last than to eat the bread of sorrows; that is, to eat bread gotten with much sorrow and labour; such get bread, and that is all, and not that without the providence of God; for so he giveth his beloved sleep; that is, the Lord: such who are partakers of his grace, that fear and love him; to them, thus diligent and industrious, he gives not only bread to eat, but sleep, which to a labouring man is sweet; and having food and raiment, he gives them contentment, quietness, and satisfaction of mind, which is the greatest blessing of all. Sleep, even bodily sleep, was reckoned with the very Heathens a divine gift (x). Some think respect is had to, Solomon, whose name was Jedidiah, and signifies the beloved of the Lord, Sa2 12:24; to whom God gave peace, rest, and safety all around; or, as others, the kingdom without labour, when Absalom and Adonijah toiled for it: Christ, who is the Beloved of the Lord, the Son of his love, his well beloved Son, may be thought of, whose rest is glorious; his sleep in the grave, where his flesh rested from his labours and sufferings, in hope of the resurrection of it: and it may be applied to all the Lord's beloved ones; to whom he gives spiritual rest in this world, sleep in the arms of Jesus at death, and an everlasting rest in the world to come; all which depends not on their endeavours, but on his grace and goodness. (x) "----prima quies--dono divum gratissima serpit", Virgil. Aeneid. l. 2. v. 264, 265. , Homer. Iliad. 7. v. 482. & 9. v. 709. & Odyss. 16. v. ult.

If we wish to be guarded by Him who was humbled for our sakes, and who was exalted to keep us, let us be humble. Let no one assume anything unto himself. No man has any good, except he has received it from Him who alone is good. But he who chooses to arrogate wisdom unto himself, is a fool. Let him be humble, that wisdom may come, and may enlighten him. But if, before wisdom comes unto him, he imagine that he is wise; he rises before light, and walks in darkness. What does he hear in this Psalm? "It is but lost labour that you haste to rise up before dawn" [Psalm 127:2]. What means this? If you arise before light arises, you must needs lose your labour, because ye will be in the dark. Our light, Christ, has arisen; it is good for you to rise after Christ, not to rise before Christ. Who rise before Christ? They who choose to prefer themselves to Christ. And who are they who wish to prefer themselves to Christ? They who wish to be exalted here, where He was humble. Let them, therefore, be humble here, if they wish to be exalted there, where Christ is exalted....The Lord recalled the sons of Zebedee to humility, and said unto them, "Are ye able to drink of the cup that I shall drink of?" [Matthew 20:21-22] I came to be humble: and are you wishing to be exalted before Me? The way I go, do ye follow, He says. For if you choose to go this way where I do not go, your labour is lost, in rising before dawn. Peter too had risen before the light, when he wished to give the Lord advice, deterring Him from suffering for us....But what did our Lord do? He caused him to rise after the Light: "Get behind Me, Satan." [Matthew 16:23] He was Satan, because he wished to rise before Light. "Get behind Me:" that I may precede, you may follow: where I go, there you may go; and may not wish to lead Me, where you would go....

But what kind of fruit they ought to bring forth is added: "And your fruit should remain." Everything for which we labor according to the present age barely suffices until death. For death intervening cuts off the fruit of our labor. But what is done for eternal life is preserved even after death; and it begins to appear when the fruit of carnal labors has begun to disappear. Therefore, that reward begins where this one ends. Whoever therefore has already come to know eternal things, let temporal fruits become worthless in his soul. Let us work such fruits as remain; let us work such fruits as, when death destroys all things, themselves take their beginning from death. For the Prophet testifies that the fruit of God begins from death, when he says: "When he shall give sleep to his beloved ones, this is the inheritance of the Lord." Everyone who sleeps in death loses his inheritance; but "when he shall give sleep to his beloved ones, this is the inheritance of the Lord," because after the elect of God have arrived at death, then they will find their inheritance.

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).

so he giveth his beloved sleep--that is, His providential care gives sleep which no efforts of ours can otherwise procure, and this is a reason for trust as to other things (compare Mat 6:26-32).