1 Unless Yahweh builds the house, they labor in vain who build it. Unless Yahweh watches over the city, the watchman guards it in vain.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Except Jehovah build the house. There is no reason why the Jews should deny that this Psalm was composed by Solomon. They think that the letter l, lamed, which we translate of, is equivalent to, in behalf of Solomon; which is at variance with common usage, for such a title in all cases designates the author. Accordingly, they absurdly devise a new sense, for which there is no necessity, it being very suitable for Solomon, who was endued with the spirit of wisdom in the affairs of government, to discourse of things which he knew and had experience about. In affirming that God governs the world and the life of man, he does so for two reasons: First, whatever prosperous event may fall out to men, their ingratitude is instantly manifested by their ascribing it wholly to themselves; and thus God is defrauded of the honor which is his due. Solomon, to correct such a perverse error, declares, that nothing happens prosperously to us except in so far as God blesses our proceedings. Secondly, his purpose was to beat down the foolish presumption of men, who, setting God aside, are not afraid to undertake to do anything, whatever it may be, in exclusive reliance upon their own wisdom and strength. Stripping them, therefore, of that which they groundlessly arrogate to themselves, he exhorts them to modesty and the invocation of God. He does not, however, reject either the labor, the enterprises, or the counsels of men; for it is a praiseworthy virtue diligently to discharge the duties of our office. It is not the will of the Lord that we should be like blocks of wood, or that we should keep our arms folded without doing anything; but that we should apply to use all the talents and advantages which he has conferred upon us. It is indeed true that the greatest part of our labors proceeds from the curse of God; and yet although men had still retained the integrity of their primitive state, God would have had us to be employed, even as we see how Adam was placed in the garden of Eden to dress it. (Genesis 2:15.) Solomon, therefore, does not condemn watchfulness, a thing which God approves; nor yet men's labor, by which when they undertake it willingly, according to the commandment of God, they offer to him all acceptable sacrifice; but lest, blinded by presumption, they should forcibly appropriate to themselves that which belongs to God, he admonishes them that their being busily occupied will profit them nothing, except in so far as God blesses their exertions. By the word house he means not only a building of wood or stone, but he comprehends the whole domestic order and government of a family, even as a little after by the word city he denotes not only the buildings or enclosure of the walls, but also the general state of the whole commonwealth. There is likewise a synecdoche in the words builder and keeper; for he intends to say in general that whatever labor, foresight, and skill men may employ in maintaining a family, or in preserving a city, will be to no purpose unless God grant from heaven a prosperous issue to the whole. It behoves us to remember what I have just now touched upon, that since the minds of men are commonly possessed with such headstrong arrogance as leads them to despise God, and to magnify beyond measure their own means and advantages, nothing is of more importance than to humble them, in order to their being made to perceive that whatever they undertake it shall dissolve into smoke, unless God in the exercise of pure grace cause it to prosper. When philosophers argue concerning the political affairs of a state they ingeniously gather together whatever seems to them to answer their purpose -- they acutely point out the means of erecting a commonwealth, and on the other hand the vices by which a well-regulated state is commonly corrupted; in short, they discourse with consummate skill upon everything that is necessary to be known on this subject, except that they omit the principal point -- which is, that men, however much they may excel in wisdom and virtue, and whatever may be the undertakings in which they may engage, can effect nothing, unless in so far as God stretches forth his hand to them, or rather makes use of them as his instruments. Which of the philosophers ever acknowledged that a politician is nothing else but an instrument guided by the hand of God? Yea, rather they held that good management on the part of man constituted the chief cause of the happiness of the social body. Now, since mortal men thus rise up with profane boldness to build cities, and to order the state of the whole world, the Holy Spirit justly reproves such madness. Let us then so occupy ourselves, each according to the measure of his ability and the nature of his office, as that at the same time the praise of the success attending our exertions may remain exclusively with God. The partition which many devise -- that he who has behaved himself valiantly, while he leaves the half of the praise to God, may take the other half to himself, is deserving of all condemnation. The blessing of God should have the whole share and exclusively hold the throne. Now, if our terrestrial condition depends entirely upon the good pleasure of God, with what wings shall we fly up into heaven? When a house is planned, or a certain manner of life is chosen -- yea, even when laws are enacted and justice administered, all this is nothing else than to creep upon the earth; and yet the Holy Spirit declares, that all our endeavors in this way are fruitless and of no value. So much the less to be borne with, then, is the folly of those who strive to penetrate even into heaven by their own power. Farther, we may gather from this doctrine, that it is not wonderful to find in the present day the state of the world so troubled and confused as it actually is -- justice put to flight in cities, the husband and the wife mutually accusing each other, fathers and mothers complaining of their children -- in short, all bewailing their own condition. For how few are to be found who, in their vocation, turn to God, and who, being rather inflated with arrogance, do not wickedly exalt themselves? God then justly renders this sad reward to ungrateful men when he is defrauded of his honor. But were all men humbly to submit themselves to the providence of God, there is no doubt that this blessing which Solomon here commends would shed its lustre on all parts of our life, both public and private. The verb ml, amal, which we have translated to labor, signifies not only to employ one's self in something or other, but also to busy one's self even to lassitude and distress. I have said that by the word keepers is to be understood not only those who are appointed to keep watch, but all magistrates and judges. If they are characterized by vigilance, it is the gift of God. There is, however, need of another vigilance -- that of God; for unless he keep watch out of heaven no perspicacity of men will be sufficient to guard against dangers.
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.
Except the Lord build the house - To build a house is taken in three different senses in the sacred writings.
1. To build the temple of the Lord, which was called הבית habbeith, the house, by way of eminence.
2. To build any ordinary house, or place of dwelling.
3. To have a numerous offspring.
In this sense it is supposed to be spoken concerning the Egyptian midwives; that because they feared the Lord, therefore he built them houses. See the note on Exodus 1:21. But, however, the above passage may be interpreted, it is a fact that b ben, a son, and tb bath, a daughter, and tyb beith, a house, come from the same root hnb banah, to build; because sons and daughters build up a household, or constitute a family, as much and as really as stones and timber constitute a building. Now it is true that unless the good hand of God be upon us we cannot prosperously build a place of worship for his name. Unless we have his blessing, a dwelling-house cannot be comfortably erected. And if his blessing be not on our children, the house (the family) may be built up, but instead of its being the house of God, it will be the synagogue of Satan. All marriages that are not under God's blessing will be a private and public curse. This we see every day.
Except the Lord keep the city - When the returned Jews began to restore the walls of Jerusalem, and rebuild the city, Sanballat, Tobiah, and others formed plots to prevent it. Nehemiah, being informed of this, set up proper watches and guards. The enemy, finding this, gathered themselves together, and determined to fall upon them at once, and cut them all off. Nehemiah, having gained intelligence of this also, armed his people, and placed them behind the wall. Sanballat and his company, finding that the Jews were prepared for resistance, abandoned their project; and Nehemiah, to prevent surprises of this kind, kept one-half of the people always under arms, while the other half was employed in the work. To this the psalmist alludes; and in effect says, Though you should watch constantly, guard every place, and keep on your armor ready to repel every attack, yet remember the success of all depends upon the presence and blessing of God. While, therefore, ye are not slothful in business, be fervent in spirit, serving the Lord; for there is no success either in spiritual or secular undertakings but in consequence of the benediction of the Almighty.
"A Song of degrees for Solomon." Except the LORD (a) build the house, they labour in vain that build it: except the LORD keep the (b) city, the watchman waketh [but] in vain.
(a) That is, govern and dispose all things pertaining to the family.
(b) The public estate of the commonwealth.
Except the Lord build the house, they labour in vain that build it,.... Whether it be understood literally of an artificial house, as Solomon's own house; or the house of the Lord, or any other: let a man be ever so bent upon building one, or have ever so much skill in drawing the plan of it, or be ever so well provided to go through the expense of it, or have ever so many hands employed in it, yet, if the Lord does not give success, it will all be in vain; the building will fall down, or be consumed by fire before it is finished; or by one providence or another he will be obliged to desist from it, as in the case of the builders of the tower and city of Babel. Or whether it be understood of a family, which is built up by an increase and multiplication of children; so Leah and Rachel built up the house of Israel, Ruth 4:11; this depends upon the providence of God; for, as it is after said, "children are an heritage of the Lord", Psalm 127:3. Or whether it be understood, figuratively and mystically, of the church God, the house of the living God; the house of Christ, a spiritual one; a Gospel church, whose materials are lively stones, or true believers. Now there are builders in this house, some indeed very bad ones; and it is no wonder that they labour in vain, who reject and lay aside the foundation and corner stone, Christ; who deny his deity, despise his righteousness; or mix grace and works, law and Gospel, together, and pluck down with one hand what they build with another: and though there are others that are good ones, and lay the foundation, Christ; and build on this foundation precious truths, comparable to gold, silver, and precious stones; minister the word, and administer the ordinances, truly and faithfully; and in all direct to Christ for grace, strength, peace, comfort, and eternal life; speak to edification, and are the means of reviving the graces of God's people, and of establishing their souls; as well as of the conversion of sinners, whereby the house of God is built up; yet if the Lord does not prosper their work, all is in vain. For the principal builder is God, Father, Son, and Spirit; this is mostly applied to the second Person, the Word and Wisdom of God, Proverbs 9:1; but not to the exclusion of the Father, who has laid in Zion a foundation, a precious corner stone, and builds souls on it; nor of the Spirit, through whom saints are built up an habitation for God, Isaiah 28:16. The Targum here is,
"if the Word of the Lord does not build the city.''
It follows,
except the Lord keep the city; the city Jerusalem, as the Targum; who also here makes mention of the Word of the Lord: or any other city: God, with the Heathens (t) was called the keeper of cities; this title is given to Minerva by Pindar (u), and is one of Jupiter's titles (w);
the watchman waketh but in vain; to preserve it from riots, robberies, fires, &c. This may be applied to the church of God, the city of the living God, of which saints are fellow citizens: now in this city there are watchmen, some indeed that are blind and asleep, and so quite unfit for this office; but there are others who are awake and diligent, and watch in all things; and for the souls of men, and the good of the city, the church, to prevent heresies, errors, and immoralities; and yet all their watchfulness is in vain, unless the Lord keep it, who watches over his people for good, and that none hurt them; he wakeful, never slumbers nor sleeps, and constant night and day; and keeps his people by his power, and as tenderly as the apple of his eye.
(t) Aristotel. de Mundo, c. 7. Apuleius de Mundo, prope finem. Phurnutus de Natura Deor. c. 9. (u) Olympiad. Ode 5. (w) Pausaniae Attica, sive l. 1. p. 43, 53. Vid Theoph. ad Autolye. l. 1. p. 76.
Let us always look to God's providence. In all the affairs and business of a family we must depend upon his blessing. 1. For raising a family. If God be not acknowledged, we have no reason to expect his blessing; and the best-laid plans fail, unless he crowns them with success. 2. For the safety of a family or a city. Except the Lord keep the city, the watchmen, though they neither slumber nor sleep, wake but in vain; mischief may break out, which even early discoveries may not be able to prevent. 3. For enriching a family. Some are so eager upon the world, that they are continually full of care, which makes their comforts bitter, and their lives a burden. All this is to get money; but all in vain, except God prosper them: while those who love the Lord, using due diligence in their lawful callings, and casting all their care upon him, have needful success, without uneasiness or vexation. Our care must be to keep ourselves in the love of God; then we may be easy, whether we have little or much of this world. But we must use the proper means very diligently. Children are God's gifts, a heritage, and a reward; and are to be accounted blessings, and not burdens: he who sends mouths, will send meat, if we trust in him. They are a great support and defence to a family. Children who are young, may be directed aright to the mark, God's glory, and the service of their generation; but when they are gone into the world, they are arrows out of the hand, it is too late to direct them then. But these arrows in the hand too often prove arrows in the heart, a grief to godly parents. Yet, if trained according to God's word, they generally prove the best defence in declining years, remembering their obligations to their parents, and taking care of them in old age. All earthly comforts are uncertain, but the Lord will assuredly comfort and bless those who serve him; and those who seek the conversion of sinners, will find that their spiritual children are their joy and crown in the day of Jesus Christ.
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. (Psalm 127:1-5)
suggest the view of the theme given.
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 (Psalm 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. Bttcher takes כּן in the sense of "so = without anything further;" and כן certainly has this meaning sometimes (vid., introduction to Psalm 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.
Build - Assist and bless those that build it.
*More commentary available at chapter level.