TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 127:1–5. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
If we wish to be guarded by Him who was humbled for our sakes, and who was exalted to keep us, let us be humble. Let no one assume anything unto himself. No man has any good, except he has received it from Him who alone is good. But he who chooses to arrogate wisdom unto himself, is a fool. Let him be humble, that wisdom may come, and may enlighten him. But if, before wisdom comes unto him, he imagine that he is wise; he rises before light, and walks in darkness. What does he hear in this Psalm? "It is but lost labour that you haste to rise up before dawn" [Psalm 127:2]. What means this? If you arise before light arises, you must needs lose your labour, because ye will be in the dark. Our light, Christ, has arisen; it is good for you to rise after Christ, not to rise before Christ. Who rise before Christ? They who choose to prefer themselves to Christ. And who are they who wish to prefer themselves to Christ? They who wish to be exalted here, where He was humble. Let them, therefore, be humble here, if they wish to be exalted there, where Christ is exalted....The Lord recalled the sons of Zebedee to humility, and said unto them, "Are ye able to drink of the cup that I shall drink of?" [Matthew 20:21-22] I came to be humble: and are you wishing to be exalted before Me? The way I go, do ye follow, He says. For if you choose to go this way where I do not go, your labour is lost, in rising before dawn. Peter too had risen before the light, when he wished to give the Lord advice, deterring Him from suffering for us....But what did our Lord do? He caused him to rise after the Light: "Get behind Me, Satan." [Matthew 16:23] He was Satan, because he wished to rise before Light. "Get behind Me:" that I may precede, you may follow: where I go, there you may go; and may not wish to lead Me, where you would go....
But what kind of fruit they ought to bring forth is added: "And your fruit should remain." Everything for which we labor according to the present age barely suffices until death. For death intervening cuts off the fruit of our labor. But what is done for eternal life is preserved even after death; and it begins to appear when the fruit of carnal labors has begun to disappear. Therefore, that reward begins where this one ends. Whoever therefore has already come to know eternal things, let temporal fruits become worthless in his soul. Let us work such fruits as remain; let us work such fruits as, when death destroys all things, themselves take their beginning from death. For the Prophet testifies that the fruit of God begins from death, when he says: "When he shall give sleep to his beloved ones, this is the inheritance of the Lord." Everyone who sleeps in death loses his inheritance; but "when he shall give sleep to his beloved ones, this is the inheritance of the Lord," because after the elect of God have arrived at death, then they will find their inheritance.
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Summary
Psalms 127:2 presents a profound theological truth contrasting human striving with divine provision. It asserts the ultimate futility and emptiness of anxious, relentless toil—symbolized by early rising, late nights, and burdensome labor—when undertaken apart from God's blessing. In striking opposition, the verse declares that the Lord, in His sovereign grace, bestows peaceful rest, security, and effortless provision upon those whom He loves, thereby emphasizing that true flourishing and lasting peace are not the result of human exertion but are gracious gifts from a benevolent God.
Context
Literary Context
Psalms 127, uniquely attributed to Solomon, is a vital component of the "Songs of Ascents" (Psalms 120-134), a collection traditionally sung by pilgrims ascending to Jerusalem. This verse is inextricably linked to its predecessor, Psalms 127:1, which establishes the overarching theme of divine sovereignty over human endeavors: "Unless the Lord builds the house, those who build it labor in vain; unless the Lord watches over the city, the watchman stays awake in vain." Verse 2 directly extends this principle from communal undertakings like building and guarding to the personal sphere of daily toil and anxiety. It forms a cohesive unit with Psalms 127:1, powerfully underscoring that all aspects of life—from grand societal projects to individual sustenance and rest—are ultimately dependent on God's active blessing and not merely on human exertion.
Historical & Cultural Context
Ancient Israelite society was characterized by demanding agricultural cycles, the constant need for vigilance against external threats, and the foundational importance of family and lineage for continuity and security. The idiom "rising up early" and "sitting up late" was a common and vivid expression for intense, exhaustive, and often anxious labor, driven by the necessities of survival and the pursuit of prosperity. The "bread of sorrows" refers to sustenance acquired through painful, burdensome, or worry-filled toil, reflecting a life consumed by ceaseless effort and anxiety. While hard work was universally valued and necessary in this context, the psalm offers a counter-cultural critique, challenging the prevailing notion that sheer human effort, divorced from divine favor, could genuinely secure lasting peace, provision, or well-being. It subtly reminds a devout society of its absolute dependence on Yahweh, even amidst their diligent labor.
Key Themes
This verse articulates several profound themes central to the book of Psalms and broader biblical theology. Firstly, it highlights the Futility of Self-Reliant Striving, asserting that anxious, exhaustive labor is ultimately "vain" (empty, worthless) when God's blessing is absent. This resonates deeply with wisdom literature that cautions against trusting solely in human strength or wisdom (e.g., Proverbs 21:30-31). Secondly, it emphasizes Divine Provision and Rest, portraying "sleep" not merely as physical slumber but as a rich metaphor for the deep peace, security, and effortless provision that flows from trusting God. This theme of God providing rest for His people is a recurring motif throughout Scripture, from the Sabbath command in Exodus 20:8-11 to Jesus' gracious invitation to find rest in Him in Matthew 11:28-30. Finally, the phrase "his beloved" underscores God's Tender Love and Favor for His chosen ones, implying that His provision is not a reward for their toil but a gracious gift to those who are devoted to Him, aligning with the broader biblical narrative of God's covenant faithfulness and unmerited favor.
Exposition and Analysis
Key Word Analysis
This term, derived from H7723, signifies emptiness, futility, worthlessness, or vanity. It is frequently employed in the Old Testament to describe anything lacking substance, purpose, or enduring value. In the context of Psalms 127:2, it powerfully conveys that the strenuous, anxious efforts described—rising early, sitting late, eating the bread of sorrows—are ultimately unproductive and yield no true, lasting benefit or peace if God's blessing is withheld. It implies a striving that is inherently hollow, unsatisfying, and ultimately without divine favor.
This word refers to painful toil, anguish, or pangs of body or mind. In the phrase "bread of sorrows" (Hebrew: lechem ʻetseb), it vividly describes sustenance or livelihood that is acquired through painful, anxious, or burdensome labor. It paints a picture of a life consumed by worry, stress, and unceasing effort, where even the most basic necessity—food—is tainted by the bitterness of relentless toil and the absence of peace. This highlights the emotional and spiritual cost of self-reliant striving.
While literally denoting physical slumber, in this poetic and theological context, "sleep" carries a far richer, metaphorical meaning. It symbolizes profound peace, security, and effortless provision that comes as a divine gift. It represents a state of tranquil assurance, a release from anxiety, and liberation from the burden of self-sufficiency. Unlike the restless toil of those who rely solely on themselves, God's beloved are granted a restful assurance, knowing that He is actively working on their behalf, providing what is needed without their anxious striving. This "sleep" is a manifestation of divine blessing and a profound sign of God's faithful care.
Verse Breakdown
"[It is] vain for you to rise up early, to sit up late"
This opening clause vividly depicts the relentless, exhaustive nature of human effort. "Rising up early" and "sitting up late" function as a merism, encompassing the entirety of a day's (and by extension, a life's) anxious, unceasing toil. The declaration that such activity is "vain" (futile, empty) immediately establishes the psalm's central argument: such striving, when undertaken apart from divine blessing, is ultimately unproductive in achieving true peace, security, or lasting benefit. It underscores the inherent limitations of human effort when detached from God's sovereign hand.
"to eat the bread of sorrows"
This phrase further elaborates on the consequence and character of such futile toil. The "bread of sorrows" (or "bread of pains/anxieties") powerfully portrays a life where even sustenance and livelihood are acquired through painful, anxious, and burdensome labor. It implies that the very means of survival are steeped in worry and bitterness, leading to a life that is not truly satisfying or restful, but rather marked by perpetual struggle, grief, and anxiety. This is presented as the bitter fruit of self-reliant striving.
"[for] so he giveth his beloved sleep"
This is the climactic and contrasting statement, offering the divine antidote to human futility. The conjunction "for so" (or "indeed" or "for thus") introduces the profound alternative: God's gracious provision. "His beloved" refers to those who are cherished by God, those who trust in Him and are devoted to Him, implying a covenant relationship. To these, God "gives sleep"—a profound, comprehensive rest that encompasses deep peace, security, and effortless provision. This "sleep" is presented as a divine gift, not an earned reward, signifying that God Himself works on behalf of His faithful ones, providing for them in ways that transcend their anxious efforts and allowing them to experience true rest and freedom from worry.
Literary Devices
Psalms 127:2 masterfully employs several literary devices to convey its profound theological message with striking clarity. The most prominent is Antithetical Parallelism, where the first part of the verse describes the futility of human toil ("It is vain for you to rise up early, to sit up late, to eat the bread of sorrows"), directly contrasting it with the second part, which highlights God's gracious provision of rest ("for so he giveth his beloved sleep"). This stark contrast underscores the psalm's central argument: human striving without God's blessing is empty, while God's blessing brings profound peace and provision. Merism is powerfully evident in the phrase "rise up early, to sit up late," which encompasses the entirety of a day's, or even a lifetime's, exhaustive and anxious labor, symbolizing relentless and all-consuming effort. Furthermore, the verse employs potent Metaphor: "the bread of sorrows" is a vivid metaphor for a life of anxious, painful toil, where even sustenance is bitter and hard-won. Conversely, "sleep" serves as a profound metaphor for divine peace, security, and effortless provision, signifying a restful trust in God's sovereignty and active care rather than merely physical slumber. These devices combine to create a memorable and impactful statement about the true source of peace and provision.
Theological and Thematic Connections
Psalms 127:2 stands as a profound theological statement on divine sovereignty, human dependence, and the nature of true rest. It directly challenges the inherent human tendency towards self-reliance and anxious striving, asserting that ultimate security, provision, and well-being do not stem from endless toil but from God's gracious hand. The verse teaches that God's tender love for "his beloved" manifests in a unique kind of peace and provision that transcends human effort, freeing believers from the crushing burden of self-sufficiency. This "sleep" represents a deep spiritual rest, a confident trust that God is actively at work on their behalf, allowing them to cease from frantic striving. It underscores that God desires not merely our labor, but our trust, and in that trust, He bestows true blessing and peace, demonstrating His faithfulness to those who rely on Him.
Reflection and Application
Psalms 127:2 serves as a timeless and counter-cultural antidote to the pervasive anxieties and relentless striving that characterize much of modern life. In a world that often equates busyness with importance, and success with self-made achievement, this verse offers a radical alternative. It calls us to profoundly re-evaluate our priorities and the source of our security, challenging the notion that our provision, well-being, or peace are solely dependent on our exhaustive efforts. Instead, it invites us into a posture of profound trust and dependence on a sovereign God who delights in graciously providing for His beloved. Embracing the truth of this psalm means learning to release the heavy burden of anxious striving, recognizing that true rest is not merely physical cessation from work, but a deep spiritual peace that comes from knowing God is actively working on our behalf. It encourages us to cultivate a life marked by diligent, faith-filled effort rather than fretful, self-reliant striving, understanding that God's blessing is the ultimate source of all good things, enabling us to find true rest and contentment even amidst life's demands.
Questions for Reflection
FAQ
Does "sleep" in this verse only refer to physical rest, or does it have a deeper meaning?
While physical sleep is certainly part of God's good design for humanity and a necessary component of rest, in Psalms 127:2, "sleep" (Hebrew: shênâh) carries a much deeper, metaphorical meaning. It symbolizes profound peace, security, and effortless provision that comes as a divine gift. It represents a state of tranquil assurance, a release from anxiety, and liberation from the burden of self-sufficiency. It's the kind of rest that allows one to cease from anxious striving, knowing that God is actively working on their behalf. This spiritual "sleep" is a manifestation of divine blessing, a gracious gift to "his beloved," signifying a trust-filled cessation from worry and frantic effort, rather than merely physical slumber. It stands in stark contrast to the "bread of sorrows" that characterizes anxious toil, highlighting God's ability to provide rest in the midst of life's demands. This concept of rest is echoed throughout Scripture, such as in Matthew 11:28, where Jesus invites the weary to find rest in Him.
Christ-Centered Fulfillment
Psalms 127:2 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "sleep" that God graciously gives to His beloved is perfectly embodied in the rest that Christ offers to a weary and burdened humanity. While all people naturally labor under the "bread of sorrows," burdened by sin, anxiety, and the futility of self-salvation, Jesus extends a transformative invitation: "Come to me, all you who are weary and burdened, and I will give you rest." He is the true source of this divine "sleep"—not just physical repose, but spiritual peace, security, and a freedom from the anxious toil of trying to earn God's favor or secure our own future. His finished work on the cross means we no longer need to "rise up early, to sit up late" in a vain attempt to achieve righteousness or peace; rather, we are invited to enter into His rest, a cessation from our own works, as powerfully described in Hebrews 4:9-10. Jesus, the Lamb of God who takes away the sin of the world, bore our sorrows and anxieties, allowing us to experience the peace that "surpasses all understanding" (Philippians 4:7). Through Him, God truly "gives his beloved sleep"—a deep, abiding peace rooted in His perfect provision, His sovereign care, and the finished work of redemption, freeing us eternally from the futility of self-reliance and the bitterness of anxious striving.