This psalm is entitled "A Song of Degrees for Solomon;" in the margin, "Of Solomon." In the Syriac Version the title is, "From the Psalm 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, Song 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.

The value of the Divine blessing.

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 Psalm 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 Psalm 127:2, toilsome efforts, as in Proverbs 5:10; מאחרי, as in Proverbs 23:30; בּני הנּעוּרים in Psalm 127:4, sons begotten in one's youth; בּשּׁער in Psalm 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 Psalm 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.