2 It is of no use for you to get up early, and to go late to your rest, with the bread of sorrow for your food; for the Lord gives to his loved ones in sleep.
I will take my rest on my bed in peace, because you only, Lord, keep me safe.
There is a great evil which I have seen under the sun--wealth kept by the owner to be his downfall.
You have made my days no longer than a hand's measure; and my years are nothing in your eyes; truly, every man is but a breath. (Selah.) Truly, every man goes on his way like an image; he is troubled for no purpose: he makes a great store of wealth, and has no knowledge of who will get it.
And to Adam he said, Because you gave ear to the voice of your wife and took of the fruit of the tree which I said you were not to take, the earth is cursed on your account; in pain you will get your food from it all your life. Thorns and waste plants will come up, and the plants of the field will be your food; With the hard work of your hands you will get your bread till you go back to the earth from which you were taken: for dust you are and to the dust you will go back.
And you will be safe because there is hope; after looking round, you will take your rest in quiet;
So that your loved ones may be made safe, let your right hand be my salvation, and give me an answer.
She gets up while it is still night, and gives meat to her family, and their food to her servant-girls. After looking at a field with care, she gets it for a price, planting a vine-garden with the profit of her work. She puts a band of strength round her, and makes her arms strong. She sees that her marketing is of profit to her: her light does not go out by night.
I said in my heart, I will give you joy for a test; so take your pleasure--but it was to no purpose. Of laughing I said, It is foolish; and of joy--What use is it? I made a search with my heart to give pleasure to my flesh with wine, still guiding my heart with wisdom, and to go after foolish things, so that I might see what was good for the sons of men to do under the heavens all the days of their life. I undertook great works, building myself houses and planting vine-gardens. I made myself gardens and fruit gardens, planting in them fruit-trees of all sorts. I made pools to give water for the woods with their young trees. I got men-servants and women-servants, and they gave birth to sons and daughters in my house. I had great wealth of herds and flocks, more than all who were in Jerusalem before me. I got together silver and gold and the wealth of kings and of countries. I got makers of song, male and female; and the delights of the sons of men--girls of all sorts to be my brides. And I became great; increasing more than all who had been before me in Jerusalem, and my wisdom was still with me. And nothing which was desired by my eyes did I keep from them; I did not keep any joy from my heart, because my heart took pleasure in all my work, and this was my reward. Then I saw all the works which my hands had made, and everything I had been working to do; and I saw that all was to no purpose and desire for wind, and there was no profit under the sun.
So my mind was turned to grief for all the trouble I had taken and all my wisdom under the sun. Because there is a man whose work has been done with wisdom, with knowledge, and with an expert hand; but one who has done nothing for it will have it for his heritage. This again is to no purpose and a great evil. What does a man get for all his work, and for the weight of care with which he has done his work under the sun? All his days are sorrow, and his work is full of grief. Even in the night his heart has no rest. This again is to no purpose.
It is one who is by himself, without a second, and without son or brother; but there is no end to all his work, and he has never enough of wealth. For whom, then, am I working and keeping myself from pleasure? This again is to no purpose, and a bitter work.
All the work of man is for his mouth, and still he has a desire for food.
At this, awaking from my sleep, I saw; and my sleep was sweet to me.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 127
Commentary on Psalms 127 Keil & Delitzsch Commentary
Everything Depends upon the Blessing of God
(Note: An Gottes Segen ist alles gelegen .)
The inscribed לשׁלמה is only added to this Song of degrees because there was found in Psalms 127:2 not only an allusion to the name Jedidiah , which Solomon received from Nathan (2 Samuel 12:25), but also to his being endowed with wisdom and riches in the dream at Gibeon (1 Kings 3:5.). And to these is still to be added the Proverbs-like form of the Psalm; for, like the proverb-song, the extended form of the Mashal , it consists of a double string of proverbs, the expression of which reminds one in many ways of the Book of Proverbs ( עצבים in Psalms 127:2, toilsome efforts, as in Proverbs 5:10; מאחרי , as in Proverbs 23:30; בּני הנּעוּרים in Psalms 127:4, sons begotten in one's youth; בּשּׁער in Psalms 127:5, as in Proverbs 22:22; Proverbs 24:7), and which together are like the unfolding of the proverb, Proverbs 10:22 : The blessing of Jahve, it maketh rich, and labour addeth nothing beside it . Even Theodoret observes, on the natural assumption that Psalms 127:1 points to the building of the Temple, how much better the Psalm suits the time of Zerubbabel and Joshua, when the building of the Temple was imperilled by the hostile neighbouring peoples; and in connection with the relatively small number of those who had returned home out of the Exile, a numerous family, and more especially many sons, must have seemed to be a doubly and threefoldly precious blessing from God.
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 , Jonah 4:10; Ecclesiastes 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. Numbers 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 Isaiah 5:11 (where בּבּקר and בּנּשׁף form an antithesis) cannot be properly compared. 1 Samuel 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. Genesis 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 (Psalms 60:7; Deuteronomy 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 . Böttcher takes כּן in the sense of “so = without anything further;” and כן certainly has this meaning sometimes (vid., introduction to Psalms 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 .
With הנּה it goes on to refer to a specially striking example in support of the maxim that everything depends upon God's blessing. פּרי הבּטן (Genesis 30:2; Deuteronomy 7:13) beside בּנים also admits of the including of daughters. It is with בּנים (recalling Genesis 30:18) just as with נהלת . Just as the latter in this passage denotes an inheritance not according to hereditary right, but in accordance with the free-will of the giver, so the former denotes not a reward that is paid out as in duty bound, but a recompense that is bestowed according to one's free judgment, and in fact looked for in accordance with a promise given, but cannot by any means be demanded. Sons are a blessed gift from above. They are - especially when they are the offspring of a youthful marriage ( opp . בּן־זקנים , Genesis 37:3; Genesis 44:20), and accordingly themselves strong and hearty (Genesis 49:3), and at the time that the father is growing old are in the bloom of their years - like arrows in the hand of a warrior. This is a comparison which the circumstances of his time made natural to the poet, in which the sword was carried side by side with the trowel, and the work of national restoration had to be defended step by step against open enemies, envious neighbours, and false brethren. It was not sufficient then to have arrows in the quiver; one was obligated to have them not merely at hand, but in the hand ( בּיד ), in order to be able to discharge them and defend one's self. What a treasure, in such a time when it was needful to be constantly ready for fighting, defensive or offensive, was that which youthful sons afforded to the elderly father and weaker members of the family! Happy is the man - the poet exclaims - who has his quiver, i.e., his house, full of such arrows, in order to be able to deal out to the enemies as many arrows as may be needed. The father and such a host of sons surrounding him (this is the complex notion of the subject) form a phalanx not to be broken through. If they have to speak with enemies in the gate - i.e., candidly to upbraid them with their wrong, or to ward off their unjust accusation - they shall not be ashamed, i.e., not be overawed, disheartened, or disarmed. Gesenius in his Thesaurus , as Ibn-Jachja has already done, takes דּבּר here in the signification “to destroy;” but in Genesis 34:13 this Piel signifies to deal behind one's back (deceitfully), and in 2 Chronicles 22:10 to get rid of by assassination. This shade of the notion, which proceeds from Arab. dbr , pone esse (vid., Psalms 18:48; Psalms 28:2), does not suit the passage before us, and the expression לא־יבשׁוּ is favourable to the idea of the gate as being the forum, which arises from taking ידברו in its ordinary signification. Unjust judges, malicious accusers, and false witnesses retire shy and faint-hearted before a family so capable of defending itself. We read the opposite of this in Job 5:4 of sons upon whom the curse of their fathers rests.