1. A Song of the Ascents, By Solomon. If Jehovah will not build a house, in vain toil its builders in it. If Jehovah will not keep a city, in vain watches (its) keeper. This is the central psalm of the series, having seven before and seven after it. This position it may owe to its being the only psalm of Solomon, whereas four are by David, and the remaining ten probably by one and the same author. See above, on Ps. cxx. 1. The admission of this psalm among the Songs of Pilgrimage was probably occasioned by its opening words, which, though admitting of a general application, were peculiarly appropriate to the building both of the first and second temple. It was perfectly natural, apart from all particular divine direction, that the rebuilders of the temple should rejoice to appropriate the words of Solomon, their great exemplar. The correctness of the title, which ascribes the psalm to him, is not only free from any plausible objection, but abundantly confirmed by its internal character, its allusion to a state of high prosperity, and its resemblance to the Book of Proverbs, where the sentiment here uttered is frequently reiterated. See for example Prov. x. 22. The general principle, that human care and toU are unavailing without God’s blessing, is applied successively to several of the most familiar interests of real life. Beyond this the plan admits of no subdivision. The first specification has respect to human dwellings, both on a small and on a large scale. The futures, will not build, will not keep, may also be explained as presents, builds not, keeps not. The phrase (*I3) in it or on it is to be connected with the verb, and not with builders. Watches, wakes, remains awake, but always with a xievf to the exercise of vigilance. See above, on Ps. cii. 8, and compare Prov. viii. 34. The last word in Hebrew is properly the participle of the verb translated keep.
2. It is in vain for you, rising up early, sitting down late, eating the bread of cares (or troubles). So he giveth his beloved sleep. The first phrase means, you labour in vain. Rising up, not merely from sleep, but to labour, addressing yourselves to work. Sitting down, to rest when the work is done. The contrast is sufficiently maintained by the common version, sitting up late; but it is objected that the Hebrews did not work in a sitting posture. Both these phrases are peculiar in their form—making early (or hastening) to rise—making late (or delaying) to sit. Bread of cares (or troubles) is bread earned by hard toil and consumed amidst it. There is obvious allusion to Gen. iii. 17, 19. The last clause is exceedingly obscure. Some understand it to mean that while others labour, God’s beloved sleeps. But this is contradicted by notorious facts and inconsistent with the doctrine of the Bible, and especially the Book of Proverbs, with respect to idleness and diligence. See Prov. vi. 9,10, xxxi. 27. Another possible interpretation is that God gives his beloved refreshing sleep after their labour, but this cannot be said of such exclusively. The latest writers understand the clause to mean, that what others hope to gain exclusively by labour, but in vain, the Lord bestows upon his people while they sleep, they know not how. According to this view of the passage, it must be translated, so, i. e. such, namely, what they thus seek, he gives to his beloved one (in) sleep. This, which is not a very obvious construction, derives some additional colour from the seeming allusion to Solomon’s name Jedidiah (2 Sam. xii. 25), the Beloved of the Lord, and to the promise of prosperity communicated to him in a dream (1 Kings iii. 5, 15).
3. Lo, a heritage from Jehovah (are) children; a reward (is) the fruit of the womb. What is true of dwellings and the means of subsistence is no less true of those from whom these advantages are commonly provided. An inheritance or heritage, i. e. a valuable possession derived from a father. Children, literally sons, a term very often used indefinitely. A reward or hire, the expression used by Leah, in naming her son Issachar, Gen. XXX. 18. In the same chapter (Gen. xxx. 2) children are called the fruit of the womb, and represented as the gift of God. See also Deut. vii. 13.
4. As arrows in the hand of a warrior, so are the sons of youth. The first clause describes them as defenders of their parents. A warrior, literally a strong or (mighty) one. Sons of youth, i. e. born while their parents are still young. See Gen. xxxvii. 3, Isa. liv. 6. The allusion is not only to the vigour (Gen. xlix. 3), but to the value of their aid to the parent in declining age.
6. Sappy the man who has filled his quiver with them—they shall not be put to shame—they shall speak with adversaries in the gate. The first clause carries out the figure of arrows in the verse preceding. The mention of the gate, in the last clause, as the place both of commercial and judicial business, seems to mark a transition from martial to forensic conflict, and to shew that the enemies or adversaries here meant are adverse parties in litigation. See above, on Ps. lxix. 13 (12). For a striking contrast to this picture, see Job v. 4. This last example, although perfectly in keeping with the views of the ancient Israelites in general, seems peculiarly natural and life-like in a psalm of Solomon.
