It is vain for you in hastening to rise early. Solomon now expresses more plainly that men in vain wear themselves out with toiling, and waste themselves by fasting to acquire riches, since these also are a benefit bestowed only by God. The more effectually to move them, he addresses himself to every man in particular. It is, says he, in vain for you He particularizes two means which are thought to contribute in an eminent degree to the amassing of riches. It is not surprising to find those growing rich in a short time who spare no exertion, but consume night and day in plying their occupations, and allow themselves only scanty fare from the product of their labor. Solomon, however, affirms that neither living at a small expense, nor diligence in business will by themselves profit anything at all. Not that he forbids us to practice temperance in our diet and to rise early to engage in our worldly business; but to stir us up to prayer, and to calling upon God, and also to recommend gratitude for the divine blessings, he brings to nought whatever would obscure the grace of God. Consequently, we shall then enter upon our worldly avocations in a right way when our hope depends exclusively upon God, and our success in that case will correspond to our wishes. But if a man, taking no account of God, eagerly makes haste, he will bring ruin upon himself by his too precipitate course. It is not, therefore, the design of the Prophet to encourage men to give way to sloth, so that they should think upon nothing all their life long, but fall asleep and abandon themselves to idleness- his meaning rather is, that, in executing what God has enjoined upon them, they should always begin with prayer and calling upon his name, offering to him their labors that he may bless them. The expression, the bread of sorrows, may be explained in two ways, either as denoting what is acquired by hard and anxious toil, or what is eaten with disquietude of mind; just as we see parsimonious and close-handed persons, when they have scarcely tasted a bit of bread, pulling back their hand from their mouth. It is of no great importance which of these senses is adopted; for we are simply taught that parsimonious men profit nothing -- no not even when through their own niggardliness they grudge to eat as much as nature requires. For thus will he give sleep to his beloved. The inspired writer intimates that the blessing of God, of which he has spoken, is actually seen in his children and servants. It will not suffice to believe this doctrine -- that whatever, men attempt is to no purpose; it is necessary that the promise be added, in order to their being led with assured hope to perform their duty. The sentence may be read either -- he will give sleep to his beloved, or, he will give in sleeping; that is, he will give them those things which unbelievers labor to acquire by their own industry. The particle, kn, ken, thus, is put to express certainty; [1] for with the view of producing a more undoubted persuasion of the truth -- that God gives food to his people without any great care on their part -- which seems incredible, and a fiction, Solomon points to the thing as it were with the finger. He indeed speaks as if God nourished the slothfulness of his servants by his gentle treatment; but as we know that men are created with the design of their being occupied, and as in the subsequent Psalm we shall find that the servants of God are accounted happy when they eat the labor of their hands, it is certain that the word sleep is not to be understood as implying slothfulness, but a placid labor, to which true believers subject themselves by the obedience of faith. Whence proceeds this so great ardor in the unbelieving, that they move not a finger without a tumult or bustle, in other words, without tormenting themselves with superfluous cares, but because they attribute nothing to the providence of God! The faithful, on the other hand, although they lead a laborious life, yet follow their vocations with composed and tranquil minds. Thus their hands are not idle, but their minds repose in the stillness of faith, as if they were asleep. If it is again objected, that God's people are often agitated with distressing cares, and that, oppressed with pinching poverty, and destitute of all resources, they are anxiously concerned about the morrow, I answer, that if faith and love to God were perfect in his servants, his blessing, of which the Prophet makes mention, would be manifest. Whenever they are tormented above measure, this happens through their own default, in not resting entirely upon the providence of God. I farther add, that God punishes them more severely than unbelievers, because it is profitable for them to be agitated by disquietude for a season, that at length they may attain to this peaceful sleep. In the meantime, however, God's grace prevails, and always shines forth in the midst of darkness, in respect of his cherishing his children as it were by sleep.

Footnotes

1 - Walford reads -- "He truly granteth sleep to his beloved;" and observes that the sentence is enfeebled by the word "so" in the vulgar translation. "It most likely means," he adds, "in truth,' i.e., truly; and the sense will be, though all exertion is vain without God, yet he truly bestows refreshing sleep, free from anxiety and excessive exertion, upon those who are the objects of his love, inasmuch as they combine all their endeavours with due regard to him." Cresswell adopts the rendering of the Septuagint, which is "since he giveth his beloved sleep."

It is vain for you to rise up early - The psalmist does not here say that it is improper to rise early; or that there could be no advantage in it; or that people would be more likely to be successful in their undertakings if they did not rise early; but that, although this was done, they would be still altogether dependent on God. Mere early rising, without his blessing, would not secure what they hoped to accomplish, for everything is still in the hand of God. Health, strength, clearness of mind, and success, are all under his control; and though early rising may tend to produce all these - as it does in fact - yet still people are not the less dependent on God for success.
To sit up late - That you may labor or study. As in the former case the psalmist does not express any opinion about the propriety or impropriety of early rising, so it is in respect to this. He merely says that if it is done, this, of itself, will not accomplish the object; people are still dependent on God for success though they do it. As a matter of fact, however, sitting up late has less tendency to promote success in life than early rising; but in either ease there is the same dependence on God.
To eat the bread of sorrows - Bread of care, anxiety, or trouble; that is, bread earned or procured by the severity of toil. There may be an allusion here to the original sentence pronounced on man, Genesis 3:17. The meaning is, that it is in vain that you labor hard, that you exhaust your strength, in order to get bread to eat, unless God shall bless you. After all your toil the result is with him.
For so he giveth his beloved sleep - The word "for" is not in the original, The sentence is very obscure in the connection in which it stands. The Septuagint and Latin Vulgate render it, "Ye who eat the bread of care - rise when you have rested - when he hath given his beloved sleep." Some have supposed it to mean that God gives his people rest without toil, or that, while others labor, his "beloved" - his friends - sleep; but this interpretation is not necessarily demanded by the Hebrew, and is inconsistent with the general doctrine of the Bible. Others have supposed the idea to be, that God gives his beloved rest after labor; but though this is true, it is not true of them especially or exclusively. Some suppose, with as little probability, that the meaning is, that what others hope (but hope in vain) to get by labor, the Lord bestows upon his people in sleep, they know not how.
The meaning evidently is, that God bestows "sleep" upon his people in some sense in which it is not bestowed on others, or that there is, in regard to their case, something in which they differ from those who are so anxious and troubled - who rise so early for the sake of gain - who toil so late - who eat the bread of care. The idea seems to be that there would be calmness, repose, freedom from anxiety or solicitude. God makes the mind of his people - his beloved - calm and tranquil, while the world around is filled with anxiety and restlessness - busy, bustling, worried. As a consequence of this calmness of mind, and of their confidence in him, they enjoy undisturbed repose at night. They are not kept wakeful and anxious about their worldly affairs as other men are, for they leave all with God, and thus he "giveth his beloved sleep." The particle "so" - כן kên - or "thus," I apprehend, refers to the general sense of what had been said, rather than to what immediately precedes it; to the fact that all success depends on God Psalm 127:1, and that it is always by his interposition, and not as the result of human skill, toil, or fatigue, that people find calmness, success, repose. It is only by the favor of God, and by their recognizing their dependence on him, that they find repose, success, and freedom from care.

It is vain for you to rise up early - There seems to be here an allusion to the daily and nightly watches which Nehemiah instituted. The people are worn out with constant labor and watching; he therefore divided them in such a manner, that they who had worked in the day should rest by night, and that they who worked by night should rest in the day; and thus his beloved, a title of the Jews, the beloved of God, got sleep, due refreshment, and rest. As for Nehemiah and his servants, they never put off their clothes day or night but for washing.

[It is] vain for (c) you to rise up early, to sit up late, to eat the bread (d) of sorrows: [for] so he giveth his beloved (e) sleep.
(c) Who watch and ward and are also magistrates and rulers of the city.
(d) Either that which is gained by hard labour, or eaten with grief of mind.
(e) Not exempting them from labour, but making their labours comfortable and as it were a rest.

It is vain for you to rise up early, to sit up late,.... A description of an industrious and laborious person, who takes great pains to get a livelihood, or increase his substance; see Psalm 104:23; which, yet, as in the former instances, depends upon the blessing of divine Providence, Proverbs 10:4. For, after all, it may come to nothing more at last than
to eat the bread of sorrows; that is, to eat bread gotten with much sorrow and labour; such get bread, and that is all, and not that without the providence of God;
for so he giveth his beloved sleep; that is, the Lord: such who are partakers of his grace, that fear and love him; to them, thus diligent and industrious, he gives not only bread to eat, but sleep, which to a labouring man is sweet; and having food and raiment, he gives them contentment, quietness, and satisfaction of mind, which is the greatest blessing of all. Sleep, even bodily sleep, was reckoned with the very Heathens a divine gift (x). Some think respect is had to, Solomon, whose name was Jedidiah, and signifies the beloved of the Lord, 2-Samuel 12:24; to whom God gave peace, rest, and safety all around; or, as others, the kingdom without labour, when Absalom and Adonijah toiled for it: Christ, who is the Beloved of the Lord, the Son of his love, his well beloved Son, may be thought of, whose rest is glorious; his sleep in the grave, where his flesh rested from his labours and sufferings, in hope of the resurrection of it: and it may be applied to all the Lord's beloved ones; to whom he gives spiritual rest in this world, sleep in the arms of Jesus at death, and an everlasting rest in the world to come; all which depends not on their endeavours, but on his grace and goodness.
(x) "----prima quies--dono divum gratissima serpit", Virgil. Aeneid. l. 2. v. 264, 265. , Homer. Iliad. 7. v. 482. & 9. v. 709. & Odyss. 16. v. ult.

so he giveth his beloved sleep--that is, His providential care gives sleep which no efforts of ours can otherwise procure, and this is a reason for trust as to other things (compare Matthew 6:26-32).

You - Builders, or watchmen. To sit - To use constant and unwearied diligence. So - By his blessing. Giveth - Freely, without that immoderate toiling, wherewith others pursue it.