I. THE SEED.

1. Its origin is Divine.

2. Its vitality.

3. Its value. "Precious."

(1)Because it is a Divine gift.

(2)Because it meets human necessity.

(3)Because of its blessed, practical results.

(4)Because it is adapted to all classes.

(5)Because it has no equal, and nothing can take its place.

II. THE SOWER.

1. His energy — "goeth forth." He does not waste his precious time in berating other sowers, or in telling what wonders he is going to do in the future; nor does he allow his zeal to evaporate in sentiment or song. But he "goeth forth." We have a sufficient number of word-critics and analyzers; we want more men who would rather scatter the seed than argue about its constituent elements.

2. His emotion — "weepeth." Why?

(1)Felt responsibility.

(2)Discouragements in the way. Poverty, ignorance, drunkenness, sensuality, a disposition to cling to sins and force their way to perdition.

(3)Lack of appreciation and sympathy.

(4)Meagre results of former sowing.

(5)Inability to reach the masses, who need us most.

3. His errand — "Bearing precious seed." The bread of life for a perishing, famine-stricken world. The God-sent sower is a man of one work and one kind of seed. He is not a drawing-room evangelist; he "goeth forth." He is not a man of business, he is not a politician, he is not a scientist. He is a worker for God, a sower of the seed. He preaches Christ, not himself; God's thoughts, not his own.

III. THE SUCCESS.

1. Certain.

2. Inspiring.

3. Remunerative.

4. Individual ownership. "Their sheaves."

5. Palpable results. "Bringing." Then to sow is to reap.

(T. Kelly, D. D.)

I. As to THE SOIL, what a contrast this presents to that at home.

1. Look at its extent. Those who know nature and mankind only in small countries like our own cannot conceive the proportions they assume in the world's great continents. There is not a greater difference between the hills which we call mountains, and the streams which we dignify as rivers, and those elsewhere, than there is between humanity here and humanity there. It may be thought at least the moral greatness is with us. As to superior civilization, much of this is prejudice, which a wider acquaintance with the world dissipates. I confess that the only indisputable point of superiority in us, as far as I know, is in the possession of a pure and true religion. Take this away, and we should be no better than the rest. But as to material size and numbers, we are comparatively insignificant. Place a man on a peak of the Alps or Himalayas, and what an overwhelming astonishment comes over him. A like feeling is experienced by one who finds himself moving among the world's great populations. In this country we have thirty millions to deal with — thirty millions to save, one by one. But you might divide China alone into twelve such countries, with twelve times thirty millions. You might cut up India into six such countries, with six times thirty millions. The mind is lost even amid such numbers; but what would it be in measuring entire continents? The number of mission-converts is often compared with the total population of the world. But it would be fairer to make the comparison with the number actually brought under Christian influence. Missions, though universal in spirit and aim, are not so in fact. Compare the ground gained with that actually attempted, and the disproportion will appear less.

2. Contrast, again, the nature of the two fields. In this respect the conditions are as opposite as they can be. At home Christian agencies are more nearly adequate to the work to be done. It is true there is much religious destitution. But what sort of destitution? Not so much destitution of ministers and sanctuaries as of the religion which would make more ministers and sanctuaries necessary. Must there not be more religious success and growth before more of these outward products of religion will be seen? But Christian churches are not all. Our whole country is professedly Christian, and has been a thousand years. A thousand years of history are in our favour. Our doctrines are the doctrines generally received. Besides a powerful Christian literature, the general literature of our country is Christian in spirit. The stamp of the Bible is on our national character. All this is an incalculable gain to the cause of truth. The way of the preacher is made easy. Directly you go into a heathen country, this state of things is reversed. When we speak of the wickedness and spiritual apathy of heathen lands, we may seem to mention nothing special. Are these unknown at home? Bad as the state of morality may be here, we assure you there is worse than your worst. Heathenism makes the same sins blacker. If there is so much wickedness where so many checks are at work, .what must there be where most of these checks are unknown, and religion herself becomes the patron of vice? Converse with the priests, read the lives of the deities, observe the images of impurity and cruelty — "lust hard by hate" — which surround you in worship. As to the practical effects of idolatry, its very nature is degrading. In judging of mission work, then, many forget that abroad we meet with all the old hindrances, and others still more formidable.

II. Let us look also at THE SOWERS. In this respect we may think there is no room for difference. The same agencies will suit either field. Let us see. What is the state of things at home? First, the language is the preacher's own. He has not to plunge into the difficulties of a new tongue and literature. Again, the machinery is provided to his hand. In both respects how different abroad! In many parts a difficult language, imposing long and hard toil, blocks the very threshold. The labourer may be full of zeal. His soul, like Paul's, may be stirred by what he sees. But he is dumb. For long he is a child learning to speak. Take the other point. Suppose you have a system of agencies formed and at work. Many could most efficiently keep it going who would not be equal to originating it. It is evident that on both grounds the mission-field requires special gifts — mental adaptation, a spirit of enterprise, skill to create and organize. There must be these special qualifications-for the special work which lies before us in other lands. Even the best labourers must often lament their insufficiency. They often feel the terrible disadvantage at which they labour. Every seed as it falls into the earth is wet with tears wrung from earnest, anxious souls. "The sun goes down on a life of faithful toil, and little impression is made on the waste, few ears are gathered. What a contrast between the present beginnings and future destiny of the Gospel! The Church goes forth weeping; she returns with sheaves rejoicing. Now wrong has the majority; the triumph seems to be with error; faith struggles for mastery in one place, for existence in another. All this will be reversed. Instead of sowers weeping, you will hear shouts of reapers rejoicing — shouts which ring louder and sweeter for the years of working and waiting which have gone before. Instead of a few bright patches of fruitfulness, enough to keep faith alive, the world's wide field shall stand thick with sheaves — sheaves of souls dearly ransomed and hardly won. Meanwhile what is our duty? To sow on. Let not weeping hinder sowing. Sow money, sow sympathy and prayer, sow lives of earnest work for Christ.

(J. S. Banks.)

(John Watson, D. D.)

(J. C. Hare, M. A.)

(H. Melvill, B. D.)

(Lyman Abbott, D. D.).

(E. J. Robinson.)

1. Its possibility.

2. Its fruitlessness.

(1)It does not secure the approbation of the great Master.

(2)It does not yield moral satisfaction.

II. HUMAN REPOSE (ver. 2).

1. A generally recognized blessing.

(1)Bodily. The labouring world hails the hour when its exhausted frame can lie down to sleep.

(2)Mental. To have the mind free from the harassing cares and painful annoyances of life. All desire this.

2. The repose of a true worker is a special blessing. The bodily repose He gives to His "beloved" in the stillness of the night has a special value — the pillow so soft, and the bed so guarded. The mental repose He gives is also of a far higher kind. It is the repose of conscience, the repose of a soul centring all its loves and hopes in Him.

III. HUMAN OFFSPRING (vers. 3-5). The tutor of Alexander the Great once proposed the question, whether a large family be a good or an evil? And he answered his own question thus, "Everything depends on the character of the children. If of an excellent disposition, blessed is the father that hath many of them, if of a bad disposition, the fewer the better, and, still better, none!"

(Homilist.)

II. NO CITY IS SAFE THAT GOD DOES NOT KEEP, whether interpreted politically as belonging to the State, or religiously as being that of the heart: for the arm of flesh is a bulwark of mud (Proverbs 11:11; Proverbs 29:8).

III. NO LABOUR IS PROFITABLE THAT HE DOES NOT BLESS, whether it be manual or mental: for without grace it increases sorrow or multiplies wickedness (Proverbs 10:16).

IV. NO SLEEP IS PEACEFUL THAT HE DOES NOT GIVE, being broken by searing dreams or prevented by devising schemes (Proverbs 4:16).

V. NO FAMILY IS BLESSED THAT IS NOT A HERITAGE OF HIM (Proverbs 3:33).

(J. O. Keen, D. D.)

(1)Labour is a necessity.

(2)Labour is honourable.

(3)Labour is pleasant.It promotes cheerfulness, preserves our faculties in healthy exercise, and gives elasticity to both mind and body.

2. Nor is there any censure of watching. A city contains property that is valuable and lives that are dear; and, should there be external enemies, it is surely an act of common prudence to station sentinels on the walls, lest an unexpected attack be made.

3. What, then, is the evil hero condemned? It is placing an undue confidence in our working and in our watching. The spirit rebuked is the presumption which ascribes success to our own exertions, and which carefully excludes Jehovah from all consideration. A house is built; but the Lord is never thought of. Watchmen are appointed to protect the city; but no reference is made to the Keeper of Israel, who neither slumbers nor sleeps. An enterprise is entered upon, involving important issues; but in all the calculations there is no more place left for God than if He were asleep in the depths of the heavens, and took no cognizance of human affairs. What is this but atheism?

(N. McMichael.)

(B. Kent, M. A.)

1. When God wishes to accomplish any purpose, lie shapes toward the result which He desires, all those blind forces of nature which have in them any co-operation with it. When He wishes to give the peace of plenty to any land, He sendeth forth His commandment into the air, and up to the sun, and forth to the winds, and out upon the seas, and along the furrows of the soil; and His word runneth very swiftly to nil genial and fertilizing influences, and they obey His behest with their marrow and fatness, and so He fills its borders with the finest of the wheat. And when the rigours of winter are a needful preliminary to any work of His, He giveth snow like wool, and scattereth the hoar-frost like ashes, and casteth forth His ice like morsels, until no man can stand before His cold. And when that work is done, and milder airs are more salubrious for His designs, then He sendeth out His word and melteth them; He causeth His wind to blow, and the waters flow. And so fire, and hail, and snow, and vapour, and stormy wind fulfil His word; and mountains and all hills, fruitful trees and all cedars, beasts and all cattle, creeping things and flying fowl praise the Lord by performing His decree which they cannot pass.

2. When God wishes to accomplish any purpose on earth, He sways that intelligence which needs to be brought into co-operation with His design by motives. This influence is exerted in innumerable forms. Sometimes it is by direct pressure, and by the presence of the immediate and most obvious motive of which the subject will admit; as when He secures, the choice, by the sinner, of "that good part which cannot be taken away," by urging upon his soul the guilt of disobedience, the beauty of holiness, the joy of forgiveness, the danger of delay, or the awfulness of death in sin. Sometimes it is by a circuitous and indirect approach that the work is accomplished. Some meteor, in the eventide, flashes its sudden and vanishing brilliance across the arch of heaven; or some white-winged cloud trails its evanescent shade along some sunlit slope, and the mind — so often dull to all teachings — is opened to snatch the moral of the scene, and goes away, sadly reflecting on the dangers that accompany a life that is fitly emblemed by the falling star, and the fleeing shadow. Or the sight of a coffin, or a hearse, or a cemetery — it may be, in some moods, of a church, or even a Bible — will start the mind upon a train of meditation which the gentle and gracious Spirit may cherish into a motive strong enough to overturn and overturn within the soul until He is enthroned there whose right it is to reign.

3. This being so — the empire of matter and the empire of mind being alike in subjection to His pleasure — it follows, since lie who can absolutely and entirely control all matter and all mind must be invincible — that God can do anything which He pleases to do, whatever it may be. He can make a Word, or make an unwilling man willing, just as easily as a carpenter can drive a nail — because He knows how to do it, and has the means with which to do it, and the power by which to do it. So it follows, also — since God's control covers all things, and His volitions are the cause of all things — that nothing can be done in this world which God is not pleased to aid, or, at least, to permit.

(H. M. Dexter.)

1. That is true even about a house of stone and lime. To build a house is the most interesting thing almost that any mortal man undertakes to do for himself. When a man does set about building a house, he is usually settled in life as far as it falls to him to make a settlement. The house he builds is very likely the house in which he means to live and to die. If he does not literally rise up early and sit up late, and eat the bread of sorrows, nevertheless he is sure to have an extraordinary amount of interest in his house, and most men who do build a house for themselves worry the architect and obstruct the workmen with their anxiety to have everything in it just according to their mind. But, for that very reason, because building a house is such an interesting and serious thing in any man's life, surely he ought to feel then, most of all, that his life is in God's hand, and that it depends on God whether this great undertaking in which he is engaged is going to turn out well for him.

2. It is true, also, if we take the house in the sense in which it is so often used in the Bible, of a family. To build a house, in the Bible, often means to found or bring up a family; and further down in the psalm we have a reference to that sense (ver. 3). "Except the Lord build the house, they labour in vain that build it," and the most anxious fatherly and motherly care can come to nothing, indeed, is likely to come to nothing, just in proportion as it forgets God, and in forgetting God becomes nervous, and fretful, and repellent, where it ought to be able to attract.

3. Then, again, this text is true if we take the house in the sense that it is often used in the Bible, of a nation. "Except the Lord build that house, they labour in vain that build it." There is a place, and there are duties for statesmen and for town councillors, for all persons who take the responsibilities of the public upon them; but it is not the anxiety of statesmen, it is not their own wisdom and their own intelligence, it is not their own plans for enlarging territory, or opening up new markets, or anything of that kind on which the security and strength of the people are built. There is just one thing on which a nation can be built up, and that is the goodwill of God which is given to the righteous. Righteousness exalts a nation.

4. But this text is true especially when we think of the house of the Church. We often speak of the Church as the house of God. In the New Testament we read of Christ as its foundation, of the Church being built upon Him. One of the great picture-words of the New Testament is the word "edification," and "edification" means the act of building, or of being built. It is truer of the Church than of anything else in the world, that "except the Lord build the house, they labour in vain that build it."(1) For instance, we want to build the Church up in numbers. We want to see the Church grow. We want to see those who are outside coming in. Now, we might wish that in quite a selfish sense. We might be members of a very small congregation where half the pews were not let; or we might be members of an ecclesiastical party that was in a very small minority in the country, and might want new recruits. If these were our objects, then, of course, we would have to achieve them out of our own resources. It would not be a thing in which God had any interest. But if we want to build up the Church in numbers in a real sense; if we want to bring those who are far away from Christ near; if we want the love of Christ made known to those who do not know it; if we want those who are lonely and solitary, and, perhaps, selfish, to be brought into the home and family of love, and to give and receive all kinds of loving services and to find a home for their lonely souls in the house of God and the family of God — if that is what we are striving for, surely we feel at once that we cannot do that ourselves, that the only power that can reach people for that end and bring them into the Church is the power that God Himself bestows.(2) We want to build the Church up not only in numbers, but in security. We want the Church to be a safe place. The Church ought to be a house so secure, so defended, so vigilantly guarded that it would be impossible for any assault to prevail against it and impossible for any of its members to be lost. Now the only way in which we can get the right spirit of watchfulness, the spirit that will enable us so to watch that we will not lose any, is to get it from the Lord Jesus Himself. "He that keepeth Israel slumbereth not, nor sleepeth." It is only when we come to God, and get the Spirit of God put into us by God Himself, it is only then He uses us to build up His house into a safe, secure dwelling for the children, out of which they cannot be lost, that the house will be built up as it needs to be.(3) We want to build up the Church, not only in numbers and in security, but, above all things, in character, in holiness, and in love. I have no doubt that in every Church there are many people deeply dissatisfied with their own characters, knowing very well that judged by any standard of holiness and love they are very far from what they should be. I have no doubt there are plenty here who are striving against their sins, sometimes rude, gross sins, evil lusts and passions, falsehood, slothfulness, selfishness, greed, envy, pride, self-will, and sins like that, and not only striving against them but failing, and being disappointed and defeated in their struggle. And even people who have not got any harsh, rude offences like that to strive against at the beginning, may be striving for finer and more beautiful parts of the Christian character, and just with the same sense of being defeated and disappointed. And the reason of it in almost every case is this, they are doing it alone, and it cannot be done alone. "Except the Lord build that house, they labour in vain that build it." "Work out your own salvation," not because God leaves that for you to do, but because it is God that worketh in you both to will and to do, in furtherance of His good pleasure.

(J. Denney, D. D.)

1. Our ordinary life. One of the things which Christianity cannot bear is laziness. If in business I am not diligent I cannot expect to prosper. If I wish to be a man of learning, I cannot get it simply by praying for it; I must study, even to the weariness of the flesh. If a man be sick, he may trust in God as much as he wills; that should be his first thing, but let him also use such remedies as God has given if he can find them out, or learn of them from others.

2. The great matter of our salvation.

3. Our spiritual growth. If a man will not feed himself upon the bread of heaven, can he expect that he shall grow strong?

4. Our Christian work, in trying to bring souls to Christ. We cannot expect to see men converted if we are not earnest in telling them that truth which will save the soul. It is the work of the Spirit to convert sinners; to regenerate must be ever the sole work of God; yet the Lord uses us as His instruments.

II. WHAT WE MAY EXPECT; We may expect failure if we attempt the work without God. We may expect it, and we shall not be disappointed.

III. WHAT WE SHOULD NOT DO.

1. In our ordinary affairs we should not fret, and worry, and grieve.

2. In the matter of the soul's salvation a man should be anxious, yet his salvation wilt never come by his working, and running from this one to that and the other. "It is vain for you to rise up early, to sit up late, to eat the bread of sorrows," for to those who are in Christ, to those who simply believe on Him, "He giveth His beloved sleep."

3. Now, with regard to growing in grace, I believe that it is much the same. It is foolish to be always fretting and worrying, and saying, "I am not humble enough, I am not believing enough, I am not this or that"; go to Christ, and rest yourself on Him, and believe that what He has begun to do for you and in you He will certainly perform and perfect.

4. Here comes in again our working for the Lord. It is a sweet way of working for Christ "to do the next thing," the next that needs to be done to-day, — not always forecasting all that we are going to do to-morrow and the next day, but calmly and quietly believing that there are so many days in which a man shall be able to walk and to work, and while we have them we will both walk and work in the strength of God.

( C. H. Spurgeon.)

(J. B. Brown, B. A.)

II. "EXCEPT THE LORD." — MORAL LIFE IS THE STRENGTH OF A CITY. Can anything so demand our sympathy in this age as the movements which have to do with moral life? And we must remember all elevating movements have to do with moral life. Christianity works in detail, and Christian life is itself preserved by care for detail. Given impression at the house of God, given conviction of sin and coming to Christ, then come the after years, the idle hours, the temptations, the innumerable besetments, and if you can thus provide for the healthy development of character, you are doing much to save the England of the future, to bless your country, and to hold up the pillars of the State. And where all our aesthetic and intellectual pursuits have the shield of Christianity east over them, when the genius of the Gospel pervades our institutions and inspires our efforts, we may look for that keeping of which our text speaks.

III. "EXCEPT THE LORD KEEP." — ALL CITIES NEED KEEPING. Can anything be more secure than a city kept by God? Whether it is applied to a kingdom, or to a people, or to the wonderful heart of man, the word is suggestive. A city, a place where wealth is, where treasure is, where active, energetic power is. We seem to see the watchmen on Jerusalem's gates! Men able to sweep the horizon and to note the advancing cavalcades. We are taught in the text that all watching is vain without God.

IV. "EXCEPT THE LORD KEEP THE CITY — THE WATCHMAN." Can anything be so mistaken as to suppose that God's keeping excludes human care? We must watch, although God keeps. This truth is familiar to us all. We act upon it in the world, though we are mystified by it in the Church. God keeps the rain in the great reservoir of the clouds, and the winds in the hollow of His hand, and regulates them with a view to the preservation and productiveness of the land. He keeps the seasonal He keeps watch over all the processes of nature, and He says to us, break up the fallow ground, plough, harrow, and sow. So God would not have us watchless because He is watchful. No! this fact is to be an incentive to us to activity, not an excuse for negligence. We are reminded by our Saviour to watch and pray, lest we enter into temptation! and when we have done all, we are to rest on Christ as our only sure protection.

V. "EXCEPT THE LORD KEEP THE CITY, THE WATCHMAN — WAKETH BUT IN VAIN." We can never do without God! We may be what the world calls awake, wide-awake, but our own skill, or cunning, or craft will not save us. I was wise, says the man; I secured the best, the ablest physicians for my children. I was wise, says the voyager in the Cunard line, they never had a shipwreck yet. Stay, stay, "Except the Lord," oh! do we think enough of that; we have been kept in going out and in coming in, but who has kept us?

(W. M. Statham.)

     5433   occupations
     5478   property, houses
     5611   watchman
     5630   work, divine and human
     5776   achievement
     8410   decision-making, examples
     8491   watchfulness, divine

Psalm 127:

     5120   Solomon, character
     7963   song

Psalm 127:1-2

     5339   home
     5845   emptiness
     8224   dependence

Letter xxxiv. To Marcella.
In reply to a request from Marcella for information concerning two phrases in Ps. cxxvii. ("bread of sorrow," v. 2, and "children of the shaken off," A.V. "of the youth," v. 4). Jerome, after lamenting that Origen's notes on the psalm are no longer extant, gives the following explanations: The Hebrew phrase "bread of sorrow" is rendered by the LXX. "bread of idols"; by Aquila, "bread of troubles"; by Symmachus, "bread of misery." Theodotion follows the LXX. So does Origen's Fifth Version. The Sixth …
St. Jerome—The Principal Works of St. Jerome

The History of the Psalter
[Sidenote: Nature of the Psalter] Corresponding to the book of Proverbs, itself a select library containing Israel's best gnomic literature, is the Psalter, the compendium of the nation's lyrical songs and hymns and prayers. It is the record of the soul experiences of the race. Its language is that of the heart, and its thoughts of common interest to worshipful humanity. It reflects almost every phase of religious feeling: penitence, doubt, remorse, confession, fear, faith, hope, adoration, and …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Or are we Indeed to Believe that it is for any Other Reason...
41. Or are we indeed to believe that it is for any other reason, that God suffers to be mixed up with the number of your profession, many, both men and women, about to fall, than that by the fall of these your fear may be increased, whereby to repress pride; which God so hates, as that against this one thing The Highest humbled Himself? Unless haply, in truth, thou shalt therefore fear less, and be more puffed up, so as to love little Him, Who hath loved thee so much, as to give up Himself for thee, …
St. Augustine—Of Holy Virginity.

The Great Shepherd
He shall feed his flock like a shepherd; He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young. I t is not easy for those, whose habits of life are insensibly formed by the customs of modern times, to conceive any adequate idea of the pastoral life, as obtained in the eastern countries, before that simplicity of manners, which characterized the early ages, was corrupted, by the artificial and false refinements of luxury. Wealth, in those …
John Newton—Messiah Vol. 1

Letter Xliv Concerning the Maccabees but to whom Written is Unknown.
Concerning the Maccabees But to Whom Written is Unknown. [69] He relies to the question why the Church has decreed a festival to the Maccabees alone of all the righteous under the ancient law. 1. Fulk, Abbot of Epernay, had already written to ask me the same question as your charity has addressed to your humble servant by Brother Hescelin. I have put off replying to him, being desirous to find, if possible, some statement in the Fathers about this which was asked, which I might send to him, rather …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament