Bibelkommentare

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, Ps 127:1,2. II. For heirs to leave it to, Ps 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.

This psalm is entitled "A Song of Degrees for Solomon;" in the margin, "Of Solomon." In the Syriac Version the title is, "From the Psalms of the Ascent; spoken by David concerning Solomon; it was spoken also of Haggai and Zechariah, who urged the rebuilding of the Temple." The meaning of the title may be either "for Solomon," or of Solomon; that is, it may have been either composed by him, or with reference to him. Many have supposed that it was written by David near the close of his life, and was designed to be a guide to Solomon, his successor, in regard to the principles which should govern him in his reign. There is nothing, however, in the title in the Hebrew which would indicate that it was composed by David; and there is nothing in the psalm which would seem to be especially appropriate to address to a young monarch just entering on his reign, unless it was the mere filet of dependence on God. The allusion to children Psalm 127:3-5, beautiful and proper as it is, would seem to have no particular pertinency to an entrance on the administration of a government, and would not be the topic which Would most naturally be suggested in such circumstances. The probability, therefore, is, that the psalm was composed by Solomon. On what occasion, however, it was written, it is now impossible to determine. The sentiments and style are such as agree well with the idea that Solomon was the author, and the whole psalm might have been introduced into the Book of Proverbs without any manifest discrepancy with the general character and style of that book. From the psalm itself it would seem that it was composed mainly with reference to one who was entering on domestic life, and that it was intended to set before such a one the views which ought to guide him, or the thoughts which ought to occur to him. Nothing could be more appropriate in such circumstances than the sentiments of the psalm:

I. The entire dependence on God for success, Psalm 127:1.

II. The vanity of all efforts - rising early, and sitting up late - without the divine blessing, Psalm 127:2.

III. The fact that children belong to God, and are to be regarded as his, Psalm 127:3.

IV. The aid which children might be expected to render to a father in supporting or defending him, Psalm 127:4.

V. The comfort which he might expect to derive from them, and the honor which, being properly trained, they would reflect on him and on the family, Psalm 127:5.

The necessity of God's blessing on every undertaking, without which no prosperity can be expected, Psalm 127:1, Psalm 127:2. Children are a heritage from the Lord, Psalm 127:3, Psalm 127:4. A fruitful wife is a blessing to her husband, Psalm 127:5.

The Hebrew, Chaldee, and Vulgate attribute this Psalm to Solomon. The Syriac says it is "A Psalm of David concerning Solomon; and that it was spoken also concerning Haggai and Zechariah, who forwarded the building of the temple." The Septuagint, Ethiopic, Arabic, and Anglo-Saxon have no title, but simply "A Psalm of Degrees." It was most likely composed for the building of the second temple, under Nehemiah, and by some prophet of that time.

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 1 Chronicles 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, Luke 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.

CXXVII.

Man’s toil, and skill, and care would be all unavailing were there not a “Divinity shaping our ends.” This is the thought common in Hebrew literature (see Notes), now so expressed as to include not only the greater purposes of human activity, but even the homeliest duty of every-day life. All fall under the same benign and watchful surveillance. The smallest details, as the largest concerns of life, are objects of the Divine regard; and in little things, as well as great, the great lesson to learn is that man cannot of himself command success, though it awaits the weakest who has the Divine blessing. If any particular set of circumstances must be sought for this expression of a truth so firmly planted in Israel, it is natural to look for them during the troubles and anxieties which accompanied the restoration and rebuilding of Jerusalem. Possibly the haste to rebuild the private houses before the public necessities were supplied (comp. Haggai 1:2; Haggai 1:4) may have given the motive of the poem, though it is but in the most delicate way, and under figures universally applicable, that the people are reminded that home, and family, and property alike depend on God. The rhythm is fine and varied.

Title.—“For Solomon.” The rendering is wrong even if the inscription be admitted. Rather, of Solomon, which is the usual form of ascribing authorship. It is not difficult to account for this addition to the usual title, “Song of degrees,” an addition wanting in the LXX. Not only was it natural to think of Solomon, the great builder, in connection with the opening of the psalm, but in the words “his beloved” there was to Jewish ears a suggestion of the name “Jedidiah,” and the resemblance to the Book of Proverbs, both in form and sentiment, is marked. See, for example, Proverbs 10:22, which sums up the prevailing thought of the psalm,

Man’s labour is vain without God’s blessing; and His blessing comes to those whom He loves they know not how (Psalm 127:1-2). A numerous family of sons is one of His special blessings: it secures for the father influence and respect (Psalm 127:3-5). The point in the first half of the Psalm is man’s dependence upon God; in the second half it is the advantage of a family: and the looseness of the connexion together with the difference of rhythm has suggested to some commentators that two originally independent Psalms have been joined together. They would hardly be shorter than Psalms 133, 134, both of which begin, like Psalm 127:3, with ‘Behold.’ The conjecture however seems to be unnecessary: in view of the importance attaching to the family in oriental countries, it is not unnatural that the Psalmist should enlarge upon its advantages, though he is led away thereby from the point with which he started.

The exhortation to trustful dependence upon God and the warning against corroding anxiety are needed in all ages: but it is not unlikely that the language of the Psalm was suggested by the circumstances of Nehemiah’s time. The houses in Jerusalem needed to be rebuilt (Nehemiah 7:4): let it be done in a spirit different from the irreligious selfishness of those who first returned from Babylon (Haggai 1:4). The city had to be carefully guarded (Nehemiah 7:3; Nehemiah 4:9 ff.): let it not be forgotten that precautions were futile without the blessing of Israel’s Watchman. The population of Jerusalem was scanty (Nehemiah 7:4), and the promises of the prophets (Jeremiah 30:19-20; Zechariah 2:1 ff; Zechariah 8:4 ff.) had not yet been fulfilled; but God could supply this need, and those to whom He granted the privilege of numerous offspring might congratulate themselves on this mark of His favour.

To the title A song of ascents the Heb. text, followed by Cod. R of LXX, Aq., Symm., Jer., Targ., adds of Solomon. The addition may have been suggested by the supposition that the house in Psalm 127:1 meant the Temple, and that his beloved in Psalm 127:2 was an allusion to Solomon’s name Jedidiah, ‘beloved of Jah’ (2 Samuel 12:25). The language of the Psalm moreover has some affinities with that of Proverbs.

The Psalm is appointed for use in the office for the Thanksgiving of Women after Child-birth.

Ps 127:1-5.

The theme of this Psalm, that human enterprises only succeed by the divine blessing, was probably associated with the building of the temple by Solomon, its author. It may have been adopted in this view, as suited to this series especially, as appropriately expressing the sentiments of God's worshippers in relation to the erection of the second temple.

1, 2. suggest the view of the theme given.

Except the Lord build the house - Or rather, "a house." The word "house" may refer either to an ordinary dwelling; to the temple, as a place of worship; or to a family, with reference to its success and prosperity, as the word house is often used now. The statement is universal, and is designed to indicate a universal dependence on God in human undertakings, though it is not improbable that there may have been an allusion, when the psalm was composed, to some building which was contemplated or commenced. If the psalm was a composition of David or Solomon, the allusion way have been to the temple about to be erected. The language, however, is so general as to be applicable to any enterprise of that kind.

They labor in vain that build it - literally, "In vain toil its builders in it." The idea is, that they are entirely dependent on God. No matter what their skill, their strength, their industry may be - all will be in vain unless God shall assist them. They are dependent on Him for life, for health, for strength, for practical wisdom, for a disposition to continue their work, and for success in it. Their work might be destroyed by fire, by a tempest, by an earthquake, or by an irruption of enemies; and for the result, therefore, they are entirely dependent on God.

Except the Lord keep the city - The same idea of dependence is here repeated in another form. The preservation of a city depends wholly on God, whatever care or precaution may be used.

The watchman waketh but in vain - literally, "In vain waketh the keeper." The word rendered waketh means to be sleepless; and then, to watch. The allusion is to the watch or guard appointed to keep a city, and the idea is, that, whatever may be the diligence, the care, the fidelity of one thus appointed to guard a city, its safe-keeping must depend on God alone. Fires may break out in spite of the watchmen; a tempest may sweep over it; bands of armed people may assail it; or the pestilence may suddenly come into it, and spread desolation through its dwellings. There may have been an allusion in this to some immediate arrangement for guarding Jerusalem when the psalm was composed; but the remark is so general that it is not necessary to confine it to that. It is universally true that, after all the care for their own preservation which people can employ, their safety depends wholly on God.