John Calvin Commentary Psalms 127:1

"Except Jehovah build the house, They labor in vain that build it: Except Jehovah keep the city, The watchman waketh but in vain." — Psalms 127:1 (ASV)

Except Jehovah build the house. There is no reason why the Jews should deny that this Psalm was composed by Solomon. They think that the letter ל (lamed), which we translate as 'of,' is equivalent to in behalf of Solomon; which is at variance with common usage, for such a title in all cases designates the author.

Accordingly, they absurdly devise a new sense, for which there is no necessity, as it is very suitable for Solomon, who was endowed with the spirit of wisdom in governmental affairs, to speak about things he knew and had experienced. In affirming that God governs the world and human life, he does so for two reasons: First, whatever prosperous event may happen to people, their ingratitude is instantly shown by their ascribing it entirely to themselves; and thus God is deprived of the honor that is His due.

Solomon, to correct such a perverse error, declares that nothing happens prosperously to us except insofar as God blesses our endeavors. Secondly, his purpose was to counter the foolish presumption of people who, disregarding God, are not afraid to undertake anything, whatever it may be, in exclusive reliance upon their own wisdom and strength.

Therefore, stripping them of that which they groundlessly claim for themselves, he exhorts them to modesty and to calling upon God. He does not, however, reject labor, enterprises, or human counsels; for it is a praiseworthy virtue to diligently discharge the duties of our office.

It is not the Lord's will that we should be like blocks of wood, or that we should keep our arms folded, doing nothing; but that we should use all the talents and advantages He has given us. It is indeed true that most of our labors proceed from God's curse; yet even if humans had retained the integrity of their original state, God would have had us be employed, just as we see how Adam was placed in the Garden of Eden to dress it (Genesis 2:15).

Solomon, therefore, does not condemn watchfulness, which God approves, nor human labor—by which, when they undertake it willingly according to God's commandment, they offer Him an acceptable sacrifice. But, lest blinded by presumption they should forcibly claim for themselves what belongs to God, he admonishes them that their being busy will profit them nothing, except insofar as God blesses their efforts.

By the word house, he means not only a building of wood or stone, but he includes the entire domestic order and government of a family, just as a little later, by the word city, he denotes not only the buildings or the enclosure of the walls, but also the general state of the whole community.

There is likewise a synecdoche in the words builder and keeper; for he intends to say, in general, that whatever labor, foresight, and skill people may employ in maintaining a family or in preserving a city will be to no purpose unless God grants a prosperous outcome from heaven to the whole endeavor.

We should remember what I have just touched upon: since human minds are commonly possessed with such stubborn arrogance that it leads them to despise God and to magnify their own means and advantages beyond measure, nothing is more important than to humble them, so that they may be made to perceive that whatever they undertake will dissolve into smoke unless God, by pure grace, causes it to prosper.

When philosophers argue about the political affairs of a state, they ingeniously gather whatever seems to suit their purpose. They acutely point out the means of establishing a commonwealth and, on the other hand, the vices by which a well-regulated state is commonly corrupted. In short, they discuss with consummate skill everything necessary to know on this subject, except that they omit the main point: that humans, however much they may excel in wisdom and virtue, and whatever undertakings they may engage in, can achieve nothing unless God extends His hand to them, or rather uses them as His instruments.

Which philosopher ever acknowledged that a politician is nothing but an instrument guided by the hand of God? Indeed, they held that good management by humans constituted the primary cause of the happiness of the social body. Now, since mortals thus rise up with profane boldness to build cities and to order the state of the whole world, the Holy Spirit justly rebukes such madness.

Let us then occupy ourselves, each according to his ability and the nature of his office, in such a way that the praise for the success attending our efforts remains exclusively with God. The division many devise—that he who has behaved valiantly, while leaving half the praise to God, may take the other half for himself—deserves complete condemnation. God's blessing should have the whole share and exclusively hold the throne.

Now, if our earthly condition depends entirely on God's good pleasure, with what wings shall we fly up into heaven? When a house is planned, or a certain way of life is chosen—indeed, even when laws are enacted and justice administered—all this is nothing more than to crawl upon the earth; and yet the Holy Spirit declares that all our endeavors in this way are fruitless and worthless.

All the less tolerable, then, is the folly of those who strive to penetrate even into heaven by their own power. Furthermore, we may gather from this doctrine that it is not surprising to find the state of the world today as troubled and confused as it is—justice banished from cities, husbands and wives accusing each other, fathers and mothers complaining about their children—in short, all lamenting their own condition.

For how few are to be found who, in their vocation, turn to God, and who, being rather inflated with arrogance, do not wickedly exalt themselves? God then justly gives this sad reward to ungrateful people when He is deprived of His honor. But if all people were to humbly submit themselves to God's providence, there is no doubt that this blessing which Solomon here commends would shine on all parts of our life, both public and private.

The verb עמל (amal), which we have translated to labor, signifies not only to employ oneself in something, but also to busy oneself even to weariness and distress. I have said that by the word keepers is to be understood not only those appointed to keep watch, but all magistrates and judges. If they are characterized by vigilance, it is God's gift. There is, however, need of another vigilance—that of God; for unless He keeps watch from heaven, no human insight will be sufficient to guard against dangers.