If, on the other hand, we disregard its place in the Psalter and look at its contents, it must be admitted that they perfectly harmonise with the supposition that its occasion was the completion of Solomon's Temple. The remembrance of David's long-cherished purpose to build the House, of the many wanderings of the Ark, the glad summons to enter the courts to worship, the Divine promises to David, which were connected with his design of building a Temple, all fit in with this view of the occasion of the psalm. Singularly enough, some advocates of later dates than even the building of the second Temple catch in the psalm tones of depression, and see indications of its having been written when the glowing promises which it quotes appeared to have failed. It is not in reference to "Nature" only that "we receive but what we give." To other ears, with perhaps equal though opposite bias, glad confidence in a promise, of which the incipient fulfilment was being experienced, sounds in the psalm. To some it is plain that it was written when Ark and king had been swept away; to others it is equally clear that it presupposes the existence of both. The latter view is to the present writer the more probable.
The psalm is not divided into regular strophes. There is, however, a broad division into two parts, of which vv. 1-10 form the first, the pleading of Israel with Jehovah; and vv. 11-18 the second, the answer of Jehovah to Israel. The first part is further divided into two: vv. 1-5 setting forth David's vow; vv. 6-10 the congregation's glad summons to enter the completed sanctuary, and its prayer for blessings on the worshipping nation with its priests and king. The second part is Jehovah's renewed promises, which take up and surpass the people's prayer. It is broken by a single verse (13), which is an interjected utterance of Israel's.
"One remembers anything to another, when one requites him for what he has done, or when one performs for him what one has promised him" (Delitzsch). David's earnest longing to find a fixed place for the Ark, his long-continued and generous amassing of treasure for the purpose of building the Temple, are regarded as a plea with God. The solidarity of the family, which was so vividly realised in old times, reaches its highest expression in the thought that blessings to David's descendants are as if given to him, sleeping in the royal tomb. Beautifully and humbly the singer, as representing the nation, has nothing to say of the toil of the actual builders. Not the hand which executes, but the heart and mind which conceived and cherished the plan, are its true author. The psalmist gives a poetic version of David's words in 2 Sam. vii. 2. "See now, I dwell in an house of cedar, but the Ark of God dwelleth in curtains," contains in germ all which the psalmist here draws out of it. He, the aged king, was almost ashamed of his own ease. "God gave him rest from his enemies," but he will not "give sleep to his eyes" till he finds out a place for Jehovah. Wearied with a stormy life, he might well have left it to others to care for the work which the prophet had told him that he was not to be permitted to begin. But not so does a true man reason. Rather, he will consecrate to God his leisure and his old age, and will rejoice to originate work which he cannot hope to see completed, and even to gather materials which happier natures and times may turn to account. He will put his own comfort second, God's service first.
Such devotedness does make a plea with God. The psalmist's prayer goes on that supposition, and God's answer endorses it as valid. He does not require perfect faithfulness in His servants ere He prospers their work with His smile. Stained offerings, in which much of the leaven of earthly motives may be fermenting, are not therefore rejected.