The thematic links between these psalms and the Aaronic blessing may be purposely strengthened by the fact that this blessing contains exactly fifteen words. (Stubbs) There is also an ABA arrangement to this collection in that two wisdom psalms (Ps. 127 and 128) are at their center with the “A” sections containing two Davidic psalms each (numbers 122, 124, 131 and 132). Each “A” section begins with a lament concerning persistent persecution (Ps. 120 and 129). (deClaisse-Walford ) Another way of looking at the symmetry within this section is to realize that there are exactly seven psalms prior to the Solomonic Psalm 127 and seven psalms afterward. Therefore it occupies an important structural position within the Songs of Ascent despite its short length.
The first issue to discuss is whether Psalm 127 is a single psalm or two separate psalms (vv. 1-2 and 3-5) stitched together by a later editor. “Most recent scholars...argue for the original integrity of the psalm.” (de Claisse-Walford) Some of the reasons for such a conclusion are given below:
“Psalm 127...links the building of the temple (Ps. 127:1-2) with the building of a family (Ps. 127:3-5). These two things being placed in parallel under the ascription to Solomon serves to tie together the two dominant aspects of his place: first, as head of the dynasty that was the house God promised to build for David (2 Sam 7:11), second, as the one who would build the house for the Lord's name (2 Sam 7:13) in Jerusalem. These two themes are then intricately woven together throughout the writings of the NT both with respect to the person and work of Jesus and in the foundation and growth of the new-covenant churches both bride and temple.” (D.R. Jackson)
“The two halves of the psalm are neatly illustrated by the first and last paragraphs of Genesis 11, where man builds for glory and security, to achieve only a fiasco, whereas God quietly gives to the obscure Terah a son [Abraham] whose blessings have proliferated ever since.” (Kidner)
“The two parts of this psalm are so well marked that some have thought them to be separate poems. But both parts proclaim that only what is from God is truly strong. (Kidner) In addition, he notes the probable pun between the Hebrew word bonim for “builders” in v. 1 and banim, meaning “sons” in v. 3.
The only reason remaining why one might feel there were two original poems comprising Psalm 127 is expressed by Nancy de Claisse-Walford: “The admonitions given in vv. 1 and 2 move to assurance and declaration in vv. 3-5.” But, of course, such movements are quite common in the Psalms.
Psalm 127:1
“At first glance, Psalm 127 seems to address itself to architectural construction (house/city), but the swift transition to a discussion of the blessing of sons in Psalm 127:3-5 inevitably recalls the multiple meanings of 'house' (including progeny in 2 Samuel 7.” (Heider)
In complete agreement with that contention, deClaisse-Walton says, “In its immediate context in Psalm 127, house in v. 1 most likely refers to the Jerusalem temple, just as the word city in the third colon most likely refers to the city of Jerusalem, since the Songs of the Ascents are pilgrimage songs sung by worshippers on their way to Jerusalem for various festivals...But the polyvalent nature of 'house' in the Hebrew Bible allows for a wide-ranging understanding of the words of v. 1.”
In his comments on Proverbs 16:2-3, Waltke states, “Verse 2 [of Proverbs 16] implies that the LORD finds the prepared words and the performed deeds pure; otherwise he would not effect either. When the motives are pure, he will integrate them into his fixed order (Proverbs 10:22; Psalm 127:1).
Look at the covenant curse of Deuteronomy 28:20 (“Apart from me, you can do nothing.”) as well as John 15:5 as comments pertinent to this verse. (L.C. Allen)
And Dentan draws from this verse the teaching: “Anxiety has no place in the life of the faithful (compare Mt. 6:25-34).” Similarly, Pao and Schnabel note that the Greek word kopiao ('toil') appears in the Greek text of the Solomonic writings: Ecclesiastes 1:3,8; 2:18; 2:24; 4:6; and Proverbs 4:12. In addition is the famous saying of Jesus in Luke 12:27: “Consider the lilies, how they grow: they neither toil nor spin; yet I tell you, even Solomon in all his glory was not clothed like one of these.”
Psalm 127:1-2
“Three times for emphasis the verdict 'in vain' is passed upon human self-sufficiency (cf. 33:1bf). God and man are involved together in the covenant, and no man dare dispense with the senior Partner.” (L.C. Allen)
Kidner points out that “in vain is not the same word as the 'vanity' which dominates Ecclesiastes to take the relish out of worldly success; but it is no less sweeping.”
Psalm 127:2
Several commentators state that “Beloved” in this verse brings to mind the alternative name for Solomon, which is Jedidiah, meaning “beloved of the LORD” (see II Samuel 12:25). In addition, the Jerusalem Bible even suggests that the reference to “sleep” could refer to Solomon's dream at Gibeon after which Solomon requested of God that he be given wisdom (I Kings 3:5).
NRSV translates the last line of this verse as “for he gives sleep to his beloved” with an appended footnote giving an alternative translation: “for he provides for his beloved during sleep.” That latter understanding would certainly fit in with the JB comment above. Maybe I am drawn to that reading since I used to teach creativity courses at work and noted that experts feel that much of the sorting out of the material during our days is rearranged and structured during sleep so that we can often wake up with novel solutions to the problems we have been struggling with during the daytime.
“Verse 2b is difficult. It may mean that God so blesses a normal day's work that overtime is not necessary and one's opportunity for sleep is not curtailed nor is one a victim of insomnia through anxiety. Possible the Heb. word for 'sleep', here spelled unusually, is an Aramaism meaning prosperity.” (Allen)
M'Caw and Motyer claim that “the essence of this psalm is thus expressed: he gives to his beloved sleep (v. 2b). God's love gift to His beloved is restfulness (the opposite, not of effort, but of restlessness) – to rest in Him in all the ambitions, duties and joys of life.”
The New English Bible translates this phrase as “he supplies the need of those he loves” with a footnote that says, “probable reading, Heb. adds an unintelligible word.” That explains one of the reasons for the difficulty within verse 2.
Psalm 127:3
Oswalt comments that God “is the true husband to Israel his beloved (Ps. 60:5; 108:6; 127:3).”
Psalm 127:4-5
The gate “recalls the architectural imagery of the psalm's opening” acting as a sort of inclusio (i.e. set of bookends) for the whole psalm. (Kselman)
“The psalmists affirm that righteous conduct (walking in line with the covenant) should lead to the secure enjoyment of honor and the other goods of life (Ps 34:5,8-9; 37:18-19; 127:5).” (Oswalt)
This psalm ends as the next psalm begins, with the phrase “happy is.”
Conclusion
M'Caw and Motyer conclude that “this psalm neither glorifies slackness nor denigrates effort, but rebukes anxiety. In all, three areas of human endeavor are reviewed: personal prosperity and investment (v. 1a), the building of one's own house; civic or national security (v. 1b); and procreation, the begetting of children (v. 3). Each of these is a fruitful source of the anxiety which the psalmist reproves (v. 2), not n order to take the work out of life, but to take away the worry.”
Kidner points out a very sad truth concerning this Solomonic psalm that we should all take to heart: “Yet, like much of Solomon's wisdom, the lessons of this psalm, relevant as they were to his situation, were mostly lost on him. His building, both literal and figurative, became reckless (I Ki 9:10ff,19), his kingdom a ruin (I Ki 1:11ff) and his marriages a disastrous denial of God (I Ki 11:1ff).”
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