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1 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.
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[AD 399] Evagrius Ponticus on Psalms 127:1
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.

Source: PRAKTIKOS, INTRODUCTORY LETTER TO ANATOLIUS
[AD 407] John Chrysostom on Psalms 127:1
“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.

Source: HOMILIES ON 2 TIMOTHY 3
[AD 420] Jerome on Psalms 127:1
He claims that this is how an Epicurus would speak, or an Aristippus5 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.

Source: COMMENTARY ON ECCLESIASTES
[AD 420] Jerome on Psalms 127:1
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.”

Source: Against the Pelagians 1.2
[AD 430] Augustine of Hippo on Psalms 127:1
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: Exposition on Psalm 127
[AD 430] Augustine of Hippo on Psalms 127:1
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.”

Source: SERMON 297:7
[AD 430] Augustine of Hippo on Psalms 127:2
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....

Source: Exposition on Psalm 127
[AD 430] Augustine of Hippo on Psalms 127:3
As if you should ask again, who are the beloved? "Lo, children, the reward of the fruit of the womb, are an heritage of the Lord" [Psalm 127:3]. Since he says, "fruit of the womb," these children have been born in travail. There is a certain woman, in whom what was said unto Eve, "in sorrow shall you bring forth children," is shown after a spiritual manner. The Church bears children, the Bride of Christ; and if she bears them, she travails of them. In figure of her, Eve was called also "the Mother of all living." He who said, "My little children, of whom I travail in birth again, until Christ be formed in you," [Galatians 4:19] was among the members of her who travails. But she travailed not in vain, nor brought forth in vain: there will be a holy seed at the resurrection of the dead: the righteous who are at present scattered over the whole world shall abound. The Church groans for them, the Church travails of them; but in that resurrection of the dead, the offspring of the Church shall appear, pain and groaning shall pass away....

Source: Exposition on Psalm 127
[AD 430] Augustine of Hippo on Psalms 127:4
"Like as the arrows in the hand of the mighty one, even so are the children of those that are shot out" [Psalm 127:4]. Whence has sprung this heritage, brethren? Whence has sprung so numerous a heritage? Some have been shot out from the Lord's hand, as arrows, and have gone far, and have filled the whole earth, whence the Saints spring. For this is the heritage whereof it is said, "Desire of Me, and I shall give you the heathen for your inheritance, and the uttermost parts of the earth for your possession." And how does this possession extend and increase unto the world's uttermost parts? Because, "like as the arrows in the hand of the mighty one," etc. Arrows are shot forth from the bow, and the stronger the arm which has sent it forth, the farther flies the arrow. But what is stronger than the darting of the Lord? From His bow He sends forth His Apostles: there could not be a spot left where an arrow shot by so strong an arm would not reach; it has reached unto the uttermost parts of the earth. The reason it went no farther was, that there were no more of the human race beyond. For He has such strength, that even if there were a spot beyond, whither the arrow could fly, He would dart the arrow there. Such are the children of those who are shot forth as they that are shot forth.. ..

Source: Exposition on Psalm 127
[AD 430] Augustine of Hippo on Psalms 127:5
"Blessed is the man who has filled his desire from them" [Psalm 127:5]. Well, my brethren, who fills his desire from them? Who loves not the world. He who is filled with the desire of the world, has no room for that to enter which they have preached. Pour forth what you carry, and become fit for that which you have not. That is, you desire riches: you can not fill your desire from them: you desire honours upon earth, you desire those things which God has given even unto beasts of burden, that is, temporal pleasure, bodily health, and the like; you will not fulfil your desire from them...."He shall not be ashamed, when he speaks with his enemies in the gate." Brethren, let us speak in the gate, that is, let all know what we speak. For he who chooses not to speak in the gate, wishes what he speaks to be hidden, and perhaps wishes it to be hidden for this reason, that it is evil. If he be confident, let him speak in the gate; as it is said of Wisdom, "She cries at the gates, at the entry of the city." [Proverbs 8:3] As long as they hold unto righteousness in innocency, they shall not be ashamed: this is to preach at the gate. And who is he who preaches at the gate? He who preaches in Christ; because Christ is the gate whereby we enter into that city. [John 10:9] ...They, therefore, who speak against Christ, are without the gate; because they seek their own honours, not those of Christ. But he who preaches in the gate, seeks Christ's honour, not his own: and, therefore, he who preaches in the gate, says, Trust not in me; for you will not enter through me, but through the gate. While they who wish men to trust in themselves, wish them not to enter through the gate: it is no marvel if the gate be closed against them, and if they vainly knock for it to be opened.

Source: Exposition on Psalm 127