The author of this psalm is unknown, as is also the occasion on which it was composed. It is not known, either, why this psalm was placed among those which are called "Songs of Degrees." The scope and design of it, however, cannot be misunderstood. It is intended to show the advantage of religion on the affairs of this life, and especially on the domestic relations; in a numerous family, in the character of children, and in being permitted to see numerous descendants. In connection with this, the possessor of true religion would be permitted to see the prosperity of Zion - the good of Jerusalem, and peace upon Israel. Of course this is to be regarded as a general statement, or as indicating what will commonly be true as the restilt of religion. See Psalm 37:9, note; Psalm 37:33, note; Psalm 112:2-3, note. Thus industry, temperance, prudence, tend to promote health and long life, so that health and a long life are the general result; but it would be unfair to regard one who should assert this as meaning to say that it is universally true, or that people who are industrious, temperate, and prudent, are never sick, and never die.
The psalm states, in general Psalm 128:1, the blessedness of those who fear the Lord. This blessedness is seen
(1) in their success in life, Psalm 128:2;
(2) in a numerous and happy family, Psalm 128:3;
(3) in being permitted to see children's children, Psalm 128:6;
(4) in being permitted to see the prosperity of religion - the "good of Jerusalem," and "peace upon Israel," Psalm 128:5-6.

The blessedness of the man that fears the Lord, Psalm 128:1. He is blessed in his labor, Psalm 128:2; in his wife and children, Psalm 128:3, Psalm 128:4; in the ordinances of God, Psalm 128:5; and in a long life and numerous posterity, Psalm 128:6.
This Psalm has no title, either in the Hebrew or any of the Versions; though the Syriac supposes it to have been spoken of Zerubbabel, prince of Judah, who was earnestly engaged in building the temple of the Lord. It seems to be a continuation of the preceding Psalm, or rather the second part of it. The man who is stated to have a numerous offspring, in the preceding Psalm, is here represented as sitting at table with his large family. A person in the mean while coming in, sees his happy state, speaks of his comforts, and predicts to him and his all possible future good. And why? Because the man and his family "fear God, and walk in his ways."

INTRODUCTION TO PSALM 128
A Song of degrees. This psalm very probably was written by the same hand as the former, and seems to have some connection with it; as that shows that all things depend on the providence and goodness of God; and that all blessings, particularly children, are the gift of God; this points out the blessings, civil and religious, that belong to good men; and, among the rest, a numerous offspring. According to the Syriac version,
"it is said concerning Zerubbabel, prince of Judah; and the care of the building: and it intimates in it the calling of Gentiles.''
Manythings in it may be applied Christ and his church.

The blessings of those who fear God.

The Family Prosperity of the God-Fearing Man
Just as Psalm 127:1-5 is appended to Psalm 126:1-6 because the fact that Israel was so surprised by the redemption out of exile that they thought they were dreaming, finds its interpretation in the universal truth that God bestows upon him whom He loves, in sleep, that which others are not able to acquire by toiling and moiling the day and night: so Psalm 128:1-6 follows Psalm 127:1-5 for the same reason as Psalm 2:1-12 follows Psalm 1:1-6. In both instances they are Psalm placed together, of which one begins with ashrê and one ends with ashrê. In other respects Psalm 128:1-6 and Psalm 127:1-5 supplement one another. They are related to one another much as the New Testament parables of the treasure in the field and the one pearl are related. That which makes man happy is represented in Psalm 127:1-5 as a gift coming as a blessing, and in Psalm 128:1-6 as a reward coming as a blessing, that which is briefly indicated in the word שׂכר in Psalm 127:3 being here expanded and unfolded. There it appears as a gift of grace in contrast to the God-estranged self-activity of man, here as a fruit of the ora et labora. Ewald considers this and the preceding Psalm to be songs to be sung at table. But they are ill-suited for this purpose; for they contain personal mirrorings instead of petitions, and instead of benedictions of those who are about to partake of the food provided.