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Psalms Capítulo 127
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Original em inglês
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.
1-5
Dependence on Providence; God the Giver of Prosperity
繁體中文
倚靠護理；繁榮的賜予者神
所羅門的上行之詩。
¹ 若不是耶和華建造房屋，建造的人就枉然勞力；若不是耶和華看守城池，看守的人就枉然儆醒。 ² 你們清晨早起，夜晚安歇，喫勞碌得來的飯，乃是枉然；惟有耶和華所親愛的，必叫他安然睡覺。 ³ 兒女是耶和華所賜的產業；所懷的胎是祂所給的賞賜。 ⁴ 少年時所生的兒女，好像勇士手中的箭。 ⁵ 箭袋充滿的人便為有福；他們在城門口和仇敵說話的時候，必不至於羞愧。
我們在此受教，在這一生一切的事務中，當不斷顧念神的護理。所羅門被稱揚為智慧人，容易倚靠自己的聰明與籌劃，因此他父親教導他要往更高處看、在他的事業中把神帶在身邊。他將要作一個辦事的人，因此大衛指教他當如何在宗教的指引下辦他的事。父母在教導兒女時，當照他們的景況與場合配合他們的勸勉。我們當在以下方面眼目看著神：
一、在家庭的一切事務與事業上——連王室的家庭也是如此，因為君王的宮殿並不比神護衛它之時更安全。我們當倚靠神的賜福，而不是自己的謀劃：1. 為建立一個家：若不是耶和華建造房屋——藉著祂的護理與賜福——建造的人就枉然勞力，無論多麼巧思。這可理解為指物質的房屋：除非耶和華賜福，人去建造就是徒然——正如巴別的建造者，他們妄圖違抗天庭；又如希伊勒，他在咒詛之下重建耶利哥。若其模型與設計立於驕傲與虛榮中，或其根基立於欺壓與不義中（哈二11–12），神必不在那裏建造；不，若神未被承認，我們就無理由期待祂的賜福，而沒有祂的賜福，一切都是虛空。或者更確切地說，這話當理解為指使一個卑微的家庭成為顯要：人藉有利的婚姻、官職、職業、購置努力如此行；但都是徒然——除非神建立那家庭，又從灰塵中抬舉貧寒人。謀劃得再好，若神不以成功加冠，也必失敗。參瑪一4。2. 為保衛一個家庭或一座城（因為這正是詩人特別提到的）：若城的衛兵離了神不能保衛它，那家主更不能救自己的家不被破門而入。若不是耶和華看守城池——免受火災、免受仇敵——看守的人，就是繞城巡邏或在其城牆上巡邏的，即使不睡不打盹，也枉然儆醒——因為可能爆發熊熊烈火，其損害即使最早的發現也未必能防止。衛兵可能被殺，或城被一千件意外之事出賣而失守——這些是最警醒的哨兵或最謹慎的長官也不能防備的。3. 為使一個家富足：這是時間與思想的工夫，卻不能沒有護理的恩寵而成就，正如那因一次僥倖轉機而成的也不能：「你們清晨早起，夜晚安歇——如此剝奪自己身體的休養、熱切追求這世之財富——乃是枉然。」通常，早起的人不愛晚睡，晚睡的人也不容易勸自己早起；但有些人如此熱中於世界，兩者都要作——搶奪自己的睡眠來供養自己的掛慮。他們在飲食上與安息上同樣少有樂趣；他們喫憂愁的餅。在汗流滿面中喫餅是我們判決的一部分；但這些人更進一步：他們終身在黑暗中喫飯（傳五17）。他們不住地充滿掛慮，這使他們的安慰變苦，又使其生命成為重擔。這一切都是為了得財，而一切都是徒然——除非神使他們亨通，因為財富不總是歸與智慧人（傳九11）。那些愛神、又為神所愛的人，心思安穩，不必如此忙亂，就活得十分舒適。所羅門被稱為耶底大亞——為耶和華所愛的（撒下十二25）；國度是應許給他的，那時押沙龍清早起來討好百姓，亞多尼亞如此大張旗鼓、又說我必作王，就都是徒然。所羅門安然坐著，他既為耶和華所愛，神就把睡眠與國度都賜給他。當留意，（1）對今世之事失當過分的掛慮，是虛妄而無果的事。我們若有之，就為虛空使自己疲乏；又往往為它徒然使自己疲乏（該一6、9）。（2）身體的睡眠是神賜給祂所愛之人的恩賜。我們的睡眠安全（詩四8）、甘甜（耶三十一25–26），都是因祂的恩惠。當神把睡眠賜給祂所愛之人時——那時我們能在祂的敬畏中躺下（我們的靈魂歸回祂、以祂為安息而安息）、又醒來仍與祂同在、並將睡眠所得的振奮用於事奉祂——那才是祂賜給祂所愛之人的睡眠。祂所親愛的，必叫他安然睡覺——那就是心思的平靜與知足、對現在所有的舒適享受、並對將來的舒適期待。我們所當關切的，是保守自己常在神的愛中；這樣，無論這世上的份多或少，我們都可以安穩。
二、在家庭的人丁增加上。他指出：1. 兒女是神的恩賜（詩一二七2）。兒女若被扣留，是神扣留他們（創三十2）；若被賜下，是神賜的（創三十三5）；他們對我們是安慰還是十字架，全在於祂如何對待他們。所羅門違背律法多立妃嬪，但我們讀到他只有一個兒子；因為那些要兒女作耶和華產業的，必須照祂喜悅賜下的方式接受他們——就是藉著與一妻的合法婚姻。瑪二15：雖然神有靈的餘力能造多人，祂也不是單造一人；為何只造一人呢？乃是祂願人得虔誠的後裔。但他們行淫亂，必不增多。兒女是產業、又是賞賜，當如此看——是福分而非重擔；因為那差下口的主，只要我們信靠祂，也必差下糧食。俄別以東有八個兒子，因為他接待了約櫃，耶和華就賜福給他（代上二十六5）。兒女是為耶和華的產業，也是從耶和華而來；他們是我所賜給你的、你為我所生的兒女（結十六20）；當他們被算為歸給祂的一代時，才是我們最大的尊榮與安慰。2. 他們是好的恩賜，又是一家極大的支持與防衛：少年時所生的兒女好像勇士手中的箭——那勇士曉得為自己的安全與利益如何使用箭——就是父母年輕時所生的兒女；他們是最強壯、最健康的兒女，到父母需要他們服事時，已長大可以服事了；或更恰當地說，他們自己年輕；他們對父母與家庭是許多善的器皿，可以藉著他們堅固自己抵擋仇敵。兒女眾多的家庭如同裝滿箭的箭袋——我們可以設想箭有不同大小，但遲早都有用處；兒女才能與性情不同，可以在多方面為家庭效勞。兒女眾多的人，可以在審判的城門口與仇敵說話而毫無懼色；在戰陣中他也不怕，因為有這麼多好的助手——如此熱心、如此忠誠、又在青春的活力中（撒上二4–5）。當在此留意：少年時所生的兒女是手中的箭——若有智慧，可被引導正確地瞄準目標——就是神的榮耀與他們那世代的事奉；但日後他們出去到世界上，就成為離了手的箭；那時再彎他們已太遲。但這些手中的箭也往往成為心中的箭——成為他們敬虔父母不住的憂愁，使他們的白髮帶著憂傷進入墳墓。
Original em inglês
Dependence on Providence; God the Giver of Prosperity
A song of degrees for Solomon.
¹ Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain.
² It is vain for you to rise up early, to sit up late, to eat the bread of sorrows: for so he giveth his beloved sleep.
³ Lo, children are a heritage of the LORD: and the fruit of the womb is his reward.
⁴ As arrows are in the hand of a mighty man; so are children of the youth.
⁵ Happy is the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate.
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 2:11,12), 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, Ec 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, Ec 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 (2Sa 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 1:6,9. (2.) Bodily sleep is God's gift to his beloved. We owe it to his goodness that our sleep is safe (Ps 4:8), that it is sweet, Jer 31:25,26. 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, Ps 127:2. If children are withheld it is God that withholds them (Ge 30:2); if they are given, it is God that gives them (Ge 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, 1Ch 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, 1Sa 2:4,5. 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.
這是一首家庭詩篇，正如前面幾篇分別是國事詩與教會詩。它的標題（按我們所讀的）是「為所羅門而作」，是父親獻給兒子的。所羅門既要建造宮殿、又要保守城池，還要為父親大衛興起後裔，大衛便囑咐他仰望神、倚靠祂的護理；若無神的護理，他一切智慧、謹慎與勤勞都無濟於事。有人認為本篇是所羅門親自所寫，標題也可讀作「所羅門的歌」——他寫了許多歌——並將本篇與《傳道書》相比，二者主旨相同，皆在顯明世俗操勞的虛空，以及我們何等需要常在神的恩寵之中。我們必須倚靠祂：一、為著財富（詩 127:1-2）。二、為著可承受產業的後裔（詩 127:3-5）。我們歌唱本篇時，當舉目仰望神，求祂使我們一切所謀的盡都順遂，並賜福我們一切安慰與享受，因為每一受造之物之於我們，不過是神使其成為的那樣，且僅此而已。