TRV
Translation
King James Version
¶ A Song of degrees for Solomon. Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain.
Complete Jewish Bible
A song of ascents. By Shlomo: Unless ADONAI builds the house, its builders work in vain. Unless ADONAI guards the city, the guard keeps watch in vain.
Berean Standard Bible
Unless the LORD builds the house, its builders labor in vain; unless the LORD protects the city, its watchmen stand guard in vain.
American Standard Version
Except Jehovah build the house, They labor in vain that build it: Except Jehovah keep the city, The watchman waketh but in vain.
World English Bible Messianic
Unless the LORD builds the house, they labor in vain who build it. Unless the LORD watches over the city, the watchman guards it in vain.
Geneva Bible (1599)
A song of degrees, or Psalme of Salomon. Except the Lord build the house, they labour in vaine that build it: except the Lord keepe the citie, the keeper watcheth in vaine.
Young's Literal Translation
A Song of the Ascents, by Solomon. If Jehovah doth not build the house, In vain have its builders laboured at it, If Jehovah doth not watch a city, In vain hath a watchman waked.
See also
In the KJVVerse 16,123 of 31,102
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Commentary on Psalms 127 verses 1–5
1 ¶ A Song of degrees for Solomon. Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain.
2 It is vain for you to rise up early, to sit up late, to eat the bread of sorrows: for so he giveth his beloved sleep.
3 Lo, children are an heritage of the LORD: and the fruit of the womb is his reward.
4 As arrows are in the hand of a mighty man; so are children of the youth.
5 Happy is the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate.
We are here taught to have a continual regard to the divine Providence in all the concerns of this life. Solomon was cried up for a wise man, and would be apt to lean to his own understanding and forecast, and therefore his father teaches him to look higher, and to take God along with him in his undertakings. He was to be a man of business, and therefore David instructed him how to manage his business under the direction of his religion. Parents, in teaching their children, should suit their exhortations to their condition and occasions. We must have an eye to God,
I. In all the affairs and business of the family, even of the royal family, for kings' houses are no longer safe than while God protects them. We must depend upon God's blessing and not our own contrivance, 1. For the raising of a family: Except the Lord build the house, by his providence and blessing, those labour in vain, though ever so ingenious, that build it. We may understand it of the material house: except the Lord bless the building it is to no purpose for men to build, any more than for the builders of Babel, who attempted in defiance of heaven, or Hiel, who built Jericho under a curse. If the model and design be laid in pride and vanity, or if the foundations be laid in oppression and injustice (Hab 2:11, Hab 2:12), God certainly does not build there; nay, if God be not acknowledged, we have no reason to expect his blessing, and without his blessing all is nothing. Or, rather, it is to be understood of the making of a family considerable that was mean; men labour to do this by advantageous matches, offices, employments, purchases; but all in vain, unless God build up the family, and raise the poor out of the dust. The best-laid project fails unless God crown it with success. See Mal 1:4. 2. For the securing of a family or a city (for this is what the psalmist particularly mentions): if the guards of the city cannot secure it without God, much less can the good man of the house save his house from being broken up. Except the Lord keep the city from fire, from enemies, the watchmen, who go about the city, or patrol upon the walls of it, though they neither slumber nor sleep, wake but in vain, for a raging fire may break out, the mischief of which the timeliest discoveries may not be able to prevent. The guards may be slain, or the city betrayed and lost, by a thousand accidents, which the most watchful sentinel or most cautious governor could not obviate. 3. For the enriching of a family; this is a work of time and thought, but cannot be effected without the favour of Providence any more than that which is the product of one happy turn: "It is vain for you to rise up early and sit up late, and so to deny yourselves your bodily refreshments, in the eager pursuit of the wealth of the world." Usually, those that rise early do not care for sitting up late, nor can those that sit up late easily persuade themselves to rise early; but there are some so hot upon the world that they will do both, will rob their sleep to pay their cares. And they have as little comfort in their meals as in their rest; they eat the bread of sorrows. It is part of our sentence that we eat our bread in the sweat of our face; but those go further: all their days they eat in darkness, Ecc 5:17. They are continually fell of care, which embitters their comforts, and makes their lives a burden to them. All this is to get money, and all in vain except God prosper them, for riches are not always to men of understanding, Ecc 9:11. Those that love God, and are beloved of him, have their minds easy and live very comfortably without this ado. Solomon was called Jedidiah - Beloved of the Lord (Sa2 12:25); to him the kingdom was promised, and then it was in vain for Absalom to rise up early, to wheedle the people, and for Adonijah to make such a stir, and to say, I will be king. Solomon sits still, and, being beloved of the Lord, to him he gives sleep and the kingdom too. Note, (1.) Inordinate excessive care about the things of this world is a vain a d fruitless thing. We weary ourselves for vanity if we have it, and often weary ourselves in vain for it, Hag 1:6, Hag 1:9. (2.) Bodily sleep is God's gift to his beloved. We owe it to his goodness that our sleep is safe (Psa 4:8), that it is sweet, Jer 31:25, Jer 31:26. God gives us sleep as he gives it to his beloved when with it he gives us grace to lie down in his fear (our souls returning to him and reposing in him as our rest), and when we awake to be still with him and to use the refreshment we have by sleep in his service. He gives his beloved sleep, that is, quietness and contentment of mind, and comfortable enjoyment of what is present and a comfortable expectation of what is to come. Our care must be to keep ourselves in the love of God, and then we may be easy whether we have little or much of this world.
II. In the increase of the family. He shows, 1. That children are God's gift, Psa 127:3. If children are withheld it is God that withholds them (Gen 30:2); if they are given, it is God that gives them (Gen 33:5); and they are to us what he makes them, comforts or crosses. Solomon multiplied wives, contrary to the law, but we never read of more than one son that he had; for those that desire children as a heritage from the Lord must receive them in the way that he is pleased to give them, by lawful marriage to one wife. Mal 2:15, therefore one, that he might seek a seed of God. But they shall commit whoredom and shall not increase. Children are a heritage, and a reward, and are so to be accounted, blessings and not burdens; for he that sends mouths will send meat if we trust in him. Obed-edom had eight sons, for the Lord blessed him because he had entertained the ark, Ch1 26:5. Children are a heritage for the Lord, as well as from him; they are my children (says God) which thou hast borne unto me (Eze 16:20); and they are most our honour and comfort when they are accounted to him for a generation. 2. That they are a good gift, and a great support and defence to a family: As arrows are in the hand of a mighty man, who knows how to use them for his own safety and advantage, so are children of the youth, that is, children born to their parents when they are young, which are the strongest and most healthful children, and are grown up to serve them by the time they need their service; or, rather, children who are themselves young; they are instruments of much good to their parents and families, which may fortify themselves with them against their enemies. The family that has a large stock of children is like a quiver full of arrows, of different sizes we may suppose, but all of use one time or other; children of different capacities and inclinations may be several ways serviceable to the family. He that has a numerous issue may boldly speak with his enemy in the gate in judgment; in battle he needs not fear, having so many good seconds, so zealous, so faithful, and in the vigour of youth, Sa1 2:4, Sa1 2:5. Observe here, Children of the youth are arrows in the hand, which, with prudence, may be directed aright to the mark, God's glory and the service of their generation; but afterwards, when they have gone abroad into the world, they are arrows out of the hand; it is too late to bend them then. But these arrows in the hand too often prove arrows in the heart, a constant grief to their godly parents, whose gray hairs they bring with sorrow to the grave.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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Evagrius PonticusAD 399
PRAKTIKOS, INTRODUCTORY LETTER TO ANATOLIUS
The cowl is a symbol of the charity of God our Savior. It protects the most important part of the body and keeps us, who are children in Christ, warm. Thus it can be said to afford protection against those who attempt to strike and wound us. Consequently, all who wear this cowl on their heads sing these words aloud: “If the Lord does not build the house and keep the city, in vain does the builder labor and the watchman stand his guard.” Such words as these instill humility and root out that long-standing evil, which is pride and which caused Lucifer, who rose like the day star in the morning, to be cast down to the earth.
John ChrysostomAD 407
HOMILIES ON 2 TIMOTHY 3
“That good thing that was committed to you to keep”—how?—“by the Holy Spirit, who dwells in us.” For it is not in the power of a human soul, when instructed with things so great, to be sufficient for keeping them [of himself]. And why? Because there are many robbers and thick darkness, and the devil is still at hand to plot against us; and we know not what is the hour, what the occasion for him to set on us. How then, he means, shall we be sufficient for keeping them? “By the Holy Spirit”—that is if we have the Spirit with us, if we do not expel grace, he will stand by us. For, “Except the Lord build the house, they labor in vain who build it. Except the Lord keep the city, the watchman wakes but in vain.” This is our wall, this our castle, this our refuge. If therefore he dwells in us and is himself our guard, what need is there for the commandment? That we may hold him fast, may keep him and not banish him by our evil deeds.
JeromeAD 420
COMMENTARY ON ECCLESIASTES
He claims that this is how an Epicurus would speak, or an Aristippus and his Cyrenian flowers, or the other philosophers who preach carnal pleasures. But when I diligently reconsider the question, I find nothing to support such vile conclusions that everything happens by chance and that fortune has free rein in human affairs. Rather the truth is that everything is under God’s judgment. The fleet of foot ought not to think that the footrace is his, any more than the strong person should confide in his brute strength. Nor should the wise person reckon that wealth and opulence go with prudence, nor should the learned orator reckon that he can find favor with the crowd because of his learning and eloquence. Rather, everything happens by the disposition of God, and except he govern everything by his will and build the house, they labor in vain who build it. And unless he guard the city, they keep watch in vain who set a guard over it.
JeromeAD 420
Against the Pelagians 1.2
Atticus: Therefore, they are wrong in their thinking who rule out the help of God in every single action that we perform and who seek to twist the true meaning to other meanings by putting forth interpretations that are perverted, nay more, worthy of ridicule, on the following passage: “Except the Lord build the house, they labor in vain that build it. Except the Lord keep the city, he watches in vain who keeps it.”
Augustine of HippoAD 430
SERMON 297:7
But someone, perhaps, will say, “I did indeed receive faith, but it is I who have guarded and kept it.” You perhaps say this, whoever you are, listening to all this and having no sense: “I received faith, but it is I who have guarded and kept it.” It is not what our Paul says, “It is I who have guarded and kept it.” He had his eyes, you see, on [the words] “unless the Lord keeps watch over the city, he labors in vain who guards it.” Labor, by all means, guard it; but it is good for you that you are being guarded. Because you are not up to guarding yourself. If you are left to yourself, you will doze off and fall asleep. “He,” though, “does not doze nor sleep, the one who guards Israel.”
Augustine of HippoAD 430
Exposition on Psalm 127
But that which is the house of God is also a city. For the house of God is the people of God; for the house of God is the temple of God....This is Jerusalem: she has guards: as she has builders, labouring at her building up, so also has she guards. To this guardianship these words of the Apostle relate: "I fear, lest by any means your minds should be corrupted from the simplicity which is in Christ." [2 Corinthians 11:3] He was guarding the Church. He kept watch, to the utmost of his power, over those over whom he was set. The Bishops also do this. For a higher place was for this reason given the Bishops, that they might be themselves the superintendents and as it were the guardians of the people. For the Greek word Episcopus, and the vernacular Superintendent, are the same; for the Bishop superintends, in that he looks over. As a higher place is assigned to the vinedresser in the charge of the vineyard, so also to the Bishops a more exalted station is alloted. And a perilous account is rendered of this high station, except we stand here with a heart that causes us to stand beneath your feet in humility, and pray for you, that He who knows your minds may be Himself your keeper. Since we can see you both coming in and going out; but we are so unable to see what are the thoughts of your hearts, that we cannot even see what ye do in your houses. How then can we guard you? As men: as far as we are able, as far as we have received power. And because we guard you like men, and cannot guard you perfectly, shall you therefore remain without a keeper? Far be it! For where is He of whom it is said, "Except the Lord keep the city, the watchman wakes but in vain?" [Psalm 127:1]. We are watchful on our guard, but vain in our watchfulness, except He who sees your thoughts guard you. He keeps guard while you are awake, He keeps guard also while you are asleep. For He has once slept on the Cross, and has risen again; He no longer sleeps. Be Israel: for "the Keeper of Israel neither sleeps nor slumbers." Yea, brethren, if we wish to be kept beneath the shadow of God's wings, let us be Israel. For we guard you in our office of stewards; but we wish to be guarded together with you. We are as it were shepherds unto you; but beneath that Shepherd we are fellow-sheep with you. We are as it were your teachers from this station; but beneath Him, the One Master, we are schoolfellows with you in this school.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 127:1, a profound Song of Ascents attributed to Solomon, delivers a foundational message on divine dependence, asserting the absolute futility of all human endeavor—whether in establishing a household or safeguarding a community—unless it is initiated, sustained, and blessed by the sovereign hand of the Lord. It serves as a powerful declaration that human labor, no matter how diligent, well-intentioned, or strategically executed, is ultimately unproductive and without lasting value if God is not its primary architect and vigilant guardian.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 127:1 employs several powerful literary devices to convey its profound theological truth. The most prominent is parallelism, specifically a form of synonymous parallelism where the two main clauses ("Except the LORD build the house, they labour in vain that build it" and "except the LORD keep the city, the watchman waketh [but] in vain") express the same fundamental idea in different, yet reinforcing, terms. This repetition underscores the universal applicability of the principle—that divine involvement is indispensable across all human endeavors, from the personal to the communal. The psalm also utilizes vivid imagery, presenting concrete pictures of "building a house" and "keeping a city." These tangible metaphors represent the fundamental human aspirations for family, security, and community, making the abstract theological truth of divine dependence relatable and immediate. Furthermore, the repeated phrase "in vain" (Hebrew: shâvᵉʼ) functions as a form of hyperbole or intense emphasis. It's not merely that human efforts are less effective without God, but that they are utterly empty, worthless, and without lasting benefit, powerfully driving home the critical and absolute importance of divine initiation and sustainment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 127:1 stands as a powerful testament to the biblical doctrine of divine sovereignty, asserting that God is not merely a distant observer but the active, indispensable agent in all human affairs. It challenges the inherent human tendency towards self-reliance and hubris, redirecting our gaze from our own strength and wisdom to the unfailing power and providence of the Almighty. The psalm does not negate human effort, but rather reorients it, teaching that our diligence and labor are meaningful and fruitful only when submitted to, empowered by, and blessed by God. This principle applies universally, from the intimate sphere of family life to the grand scale of national security and prosperity, reminding us that true success is defined by God's blessing, not solely by human metrics or achievements.
REFLECTION AND APPLICATION
Psalms 127:1 calls believers to a posture of profound humility and active dependence on God in every facet of life. In a world that often champions self-sufficiency, ambition, and human ingenuity as the sole keys to success, this verse serves as a vital corrective. It reminds us that whether we are building a career, nurturing a family, leading a church, or contributing to our community, our efforts, no matter how earnest or well-planned, will ultimately be "in vain" if they are not rooted in God's purpose and sustained by His grace. This truth should prompt us to begin every endeavor with prayer, seeking God's guidance and blessing, and to continually acknowledge His hand in our achievements. It encourages us to release our anxieties about outcomes, knowing that our ultimate security and prosperity rest not in our vigilance or strength, but in the Lord's unfailing watchfulness and provision. This perspective fosters a deep sense of peace and trust, transforming our striving into an act of worship and partnership with the divine.
Questions for Reflection
FAQ
Does this verse mean human effort is pointless or that we should do nothing?
Answer: Absolutely not. Psalms 127:1 does not advocate for passivity or negate the importance of human diligence. Instead, it reorients our understanding of where true effectiveness and lasting success originate. The verse highlights that human labor, when detached from divine purpose, blessing, or empowerment, is ultimately futile and produces no enduring value. We are called to build and to watch, to be diligent and responsible, but to recognize that our efforts are meaningful and fruitful only when they are aligned with and empowered by God. Our work becomes a partnership with the divine, where God is the primary architect and sustainer, and we are His instruments. This aligns with the New Testament teaching that while we plant and water, it is God who gives the increase.
What do "the house" and "the city" represent in this psalm?
Answer: In Psalms 127:1, "the house" (Hebrew: bayith) carries a rich symbolic meaning beyond just a physical dwelling. It broadly signifies a household, a family, a lineage, or even a dynasty, emphasizing the establishment, continuation, and well-being of a domestic unit. This is further elaborated in Psalm 128, which immediately follows and speaks of the blessings upon a man's house and family. "The city" (Hebrew: ʿîyr) represents the broader community, nation, or society, encompassing its security, governance, and prosperity. It refers to the collective life and defense of a people. Together, these two images symbolize the full spectrum of human endeavors, from the most intimate personal and familial spheres to the largest societal and national structures, underscoring the universal reach of God's sovereignty over all aspects of human life.
CHRIST-CENTERED FULFILLMENT
Psalms 127:1 finds its ultimate and most profound fulfillment in Jesus Christ, who is the true and ultimate builder and guardian. The "house" that the Lord builds ultimately points to God's spiritual house, the Church, which Jesus himself declared He would build: "I will build my church, and the gates of hell shall not prevail against it" (Matthew 16:18). As the cornerstone rejected by the builders but chosen by God (Psalm 118:22), Christ is the essential foundation upon which all true spiritual life and community are established. Believers are called "living stones" built into a spiritual house, with Christ as the chief cornerstone (1 Peter 2:5 and Ephesians 2:20-22). Furthermore, Jesus is the vigilant "watchman" and the Good Shepherd who "lays down his life for the sheep" (John 10:11), ensuring the ultimate security and preservation of His flock. Unlike the watchman who wakes in vain, Christ never slumbers nor sleeps, but ever intercedes for His own (Hebrews 7:25). Thus, all our building—whether personal character, family life, or ministry—is truly fruitful and enduring only when it is built upon and guarded by Christ, the one "who built everything" (Hebrews 3:3-4). He is the foundation and the security, making all our labor in Him eternally significant.