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Psalm Seventy-two
New King James Version (NKJV)
YLT
By
Solomon.
INTRODUCTION TO PSALM 72
cf15I A Psalm for Solomon. The title of this psalm is by
some rendered
"a psalm of Solomon"F8לשלמה
"ipsius Selomoh"
Vatablus; Salomonis
Cocceius. ; as a psalm לדוד
"for David"
is often rendered "a
psalm of David"; and so make Solomon to be the writer of it: to which the
Targum inclines
which paraphrases it
"by
the hand of Solomon
said in prophecy.'
But
though Solomon had a gift of divine poetry
as appears by the Song of Songs
composed by him; and the Thousand and Five
he was the author of; and perhaps
wrote the hundred twenty seventh Psalm: yet by the first and last verses of
this psalm it may be concluded it was not written by him
but by David; and
very likely at the close of his days
when he ordered Solomon to be anointed
king
and expressed his satisfaction in it; his prayers and wishes then being
ended with regard to that affair; see 1 Kings 1:34. And
so the title in the Syriac version is
"a
psalm of David
when he made Solomon king:'
the
same Kimchi observes; it was written for him
and on his account: and it might
be sent to him
and delivered into his hands
to be laid up and kept by him
and be referred to for his use at proper times. For it may be rendered
as in
the Arabic version
"to Solomon"; which adds
the son of David: or else
it may denote the subject of the psalm
and be read
"concerning
Solomon"F9"De Salomone"
Muis. ; the Messiah
the
antitypical Solomon; who is often called by this name in the Song of Songs; see
Song of Solomon 3:7;
Solomon being a type of him in his wisdom and riches
and in the peaceableness
and extent of his kingdom; to which reference is had in this psalm. But a
greater than Solomon is here; that the Messiah is the subject of it is manifest
from the largeness of his kingdom
it reaching to the ends of the earth; which
was not true of Solomon
Psalm 72:8; and
from the duration of it
it being as long as the sun and moon endure
Psalm 72:5; and
from the abundance of peace and prosperity in it
which equally last
Psalm 72:3; and
from the subjection of kings and nations to him
even all of them
Psalm 72:9; and
from the happiness of his subjects; they having protection
deliverance
and
salvation by him
and all spiritual blessings in him; which shows him to be the
promised seed
in whom all nations should be blessed
Psalm 72:2
and
from the honour
praise
glory
and blessedness
ascribed to him
Psalm 72:15. So
TertullianF11Adv. Marcion. l. 5. c. 9.
long ago
observed
that
this psalm belongs to Christ
and not to Solomon. And that the Messiah is
intended
many of the Jewish writers
both ancient and modern
acknowledge
as
appears from the Targum
Talmud
Midrash
and other writings
which will be
observed in the exposition of it. Jarchi
though he interprets it of Solomon
yet owns that their Rabbins expound the whole psalm of the Messiah: and Kimchi
who explains it hyperbolically of Solomon
acknowledges that
in the proper and
literal sense
it is to be understood of the Messiah; and which is the sense
given by his father
R. Joseph Kimchi. Aben Ezra says
this psalm is either
concerning Solomon
or concerning the Messiah; but AbarbinelF12Mashmiah
Jeshuah
fol. 78. 2
3. makes no doubt that it is said concerning him. R.
Obadiah says
it is concerning the coming of the Messiah; and to this agrees
the title in the Syriac version
"and
a prophecy concerning the coming of the Messiah
and the calling of the
Gentiles.'
Psalm 72:1 Give
the king Your judgments
O God
And Your righteousness to the king’s Son.
YLT
1 O God
Thy judgments to
the king give
And Thy righteousness to the king's son.
Give the King thy judgments
O God
.... A prayer of David
or of the church he represents
to God the Father concerning Christ; for he is
"the King" meant; which is the sense of the old Jewish synagogue: the
Targum is
"give
the constitutions of thy judgments to the King Messiah;'
and
so their MidrashF13In Yalkut Simeoni
par. 2. fol. 112. 2.
interprets it. He is "the King"
by way of eminence
as in Psalm 45:1; not
only the King of the world in right of creation and preservation
in
conjunction; with his Father
having an equal right with him; but of saints
of
the church and people of God
by the designation and constitution of his
Father; hence he was promised and prophesied of as a King
Jeremiah 23:5
Zechariah 9:9; and
he came into the world as such
though his kingdom did not appear very manifest
in his state of humiliation; yet at his ascension it did
when he was made and
declared Lord and Christ; and it is for the manifestation of his kingdom
and
the glory of it
the psalmist here prays. For by "judgments" are meant
not the statutes and laws of God
given him to be shown
explained unto
and
enforced on others
which rather belongs to his prophetic office
or as the
rule of his government; nor the judgments of God to be inflicted upon wicked
men
which is only one part of his kingly office; but of all power in heaven
and in earth
which was given him by his Father upon his resurrection
and
about the time of his ascension
Matthew 28:18; and
is the same with "all judgment" committed by him to his Son
John 5:22; and
which explains the clause here
and is the reason why it is expressed in the plural
number here; which takes in the whole of the power and authority
the kingdom
and the greatness of the kingdom
delivered to Christ; and which chiefly lies
in the government of the church
which is on his shoulders
and is committed
into his hand; exercised in enacting laws
and delivering out ordinances
to be
observed by the saints
and in the protection and defence of them; and also
includes his judgment of the world at the last day
to which he is ordained and
appointed by his Father
and will be managed and conducted by him;
and thy righteousness unto the King's Son; who is the
same with the King
as Jarchi well observes; for only one single person is
afterwards spoken of
and designs the Messiah; who
as a divine Person
is the
Son of the King of kings
the only begotten of the Father
the true and proper
Son of God; and
as man
the Son of David the king. And so the Targum
"and
thy righteousness to the Son of David the king;'
a
known name of the Messiah
Matthew 1:1. And by
"righteousness" is meant
not the essential righteousness of God;
this Christ has by nature equally with his divine Father
and is not given or
communicated to him; but the fulness of the graces of the Spirit
and
perfection of virtues
which he received without measure; whereby
as Mediator
he is abundantly qualified to judge with righteousness
and reprove with
equity; and not as other judges do
after the sight of the eyes
or hearing of
the ears; see Isaiah 11:2. Unless
it can be understood of the everlasting righteousness
which Christ has wrought
out
called his Father's
because appointed in council and covenant
approved
of and accepted by him
and imputed to his people. To work out this
righteousness was not only given to Christ in covenant
but he was sent in the
fulness of time to do it; and had a power given him
as Mediator
to justify
many with it
Isaiah 53:11; and
which may be here prayed for. Jerom
by the "King's Son"
understands
such as are regenerated
and taken into the adoption of children; and to such
the righteousness of God is given. This is a truth
but not the sense of the
text.
Psalm 72:2 2 He will judge Your people
with righteousness
And Your poor with justice.
YLT
2He judgeth Thy people with
righteousness
And Thy poor with judgment.
He shall judge thy people with righteousness
.... Or
"so shall he judge"; or
"that he may judge"F14ידין "ut jus dicat"
Tigurine version; so
Ainsworth.
as the Syriac and Arabic versions; having the judgments and
righteousness of God given him
he will be thereby qualified to judge the
people of God; such as are so
not by creation
but by special grace; his
chosen and covenant people
the redeemed and purchased people of God
and who
in the effectual calling appear to be so
and are made his willing people.
These Christ judges
rules
and governs
protects and defends
in a righteous
manner; pleads their cause
vindicates their right
and avenges them on their
enemies
as well as justifies them with his own righteousness;
and thy poor with judgment; justice and equity. Such
who are literally poor
and are the Lord's poor
whom he has chosen
and makes
rich in faith
and heirs of a kingdom; and with whom Christ
when here on
earth
was chiefly concerned
and now is; and not with the great men and rulers
of the earth: or such who are poor in spirit
sensible of their spiritual
poverty; that find themselves hungry and thirsty
and destitute of
righteousness
and without money
or anything to procure either. Or
"thine afflicted ones"F15עניך
"afflictos tuos"
Montanus
Vatablus
Musculus
Piscator
Gejerus
Michaelis
Tiguriue version. ; such as are distressed in body or mind
with
respect to things temporal or spiritual; oppressed by sin
Satan
and the
world
These Christ regards
and administers justice to in his own time and
way; see Isaiah 11:4.
Psalm 72:3 3 The mountains will bring
peace to the people
And the little hills
by righteousness.
YLT
3The mountains bear peace to
the people
And the heights by righteousness.
The mountains shall bring peace to the people
.... The
people of God
as before. Kimchi and Ben Melech interpret this of the nations
and kings of the nations
comparable to mountains and hills
as in Micah 6:1; that
should make peace with Israel in the days of Solomon
and in the days of the
King Messiah. Jarchi
of the abundance of fruit the mountains and hills should
bring forth; so that there would be no contention among men about gathering it;
but everyone would invite his neighbour to partake thereof
according to Zechariah 3:10
and
so the MidrashF16In Yalkut Simeoni
ut supra. (par. 2. fol. 112. 2.)
. The Targum explains it of the inhabitants of the mountains; and may be
applied to the churches of Christ
comparable to the mountains for their
firmness and stability
Isaiah 2:2; and to
the abundance of peace
holiness
and righteousness
that should be found in
them in the times of Christ; or to the ministers of the Gospel
whose feet are
beautiful
upon the mountains publishing peace and salvation by Christ
Isaiah 52:7;
and the little hills by righteousness: that is
shall bring peace
by or with righteousness
the righteousness of Christ; the
effect of which is spiritual peace and joy
Romans 5:1.
Psalm 72:4 4 He will bring justice to
the poor of the people; He will save the children of the needy
And will break
in pieces the oppressor.
YLT
4He judgeth the poor of the
people
Giveth deliverance to the sons of the needy
And bruiseth the
oppressor.
He shall judge the poor of the people
.... Of the
people of God
whether among Jews or Gentiles; See Gill on Psalm 72:2;
he shall save the children of the needy; whose parents
being needy
they are so too
in a spiritual sense
and in distressed
circumstances. Such Christ saves from their sins; from the curses and
condemnation of the law: from
wrath to come
and out of the hands of all their
enemies;
and shall break in pieces the oppressor; the tyrant
Satan
the god of this world; that has usurped a power over it; who works in
the children of disobedience
and leads captive the people of God in their
unregenerate state: the "calumniator"
as some render the word; the accuser
of the brethren: "the defrauder"F17עושק
"calumniatorem"
Pagninus
Tigurine version
Vatablus
Musculus;
"fraudatorem"
Muis
Cocceius.
as others: who beguiled our first
parents
and deceives mankind. Now it was foretold of Christ that he should break
his head; and he was manifested in the flesh to destroy his works; and him
himself; and he has broke him and all his schemes in pieces
and spoiled all
his principalities and powers: The Syriac Version reads
"tyrants" or
"oppressors"
in the plural number; and it may include the Jews
who
were the persecutors and oppressors of the first Christians; and Rome
Pagan
and Papal; antichrist
and all the antichristian states
which have been
or
will be
broken to pieces by Christ; who will rule them with a rod of iron
and
break them in pieces as a potter's vessel
Revelation 2:27.
Psalm 72:5 5 They shall fear You[a] As long as
the sun and moon endure
Throughout all generations.
YLT
5They fear Thee with the
sun
and before the moon
Generation -- generations.
They shall fear thee
.... The King Messiah
the Judge of the poor
and the destroyer of the oppressor: either the tyrants
and oppressors themselves shall fear him
and such who have been aiding and
assisting to them; see Revelation 11:11;
or rather the people of God
the poor of the people
and children of the needy
judged and saved by Christ; who shall fear the Lord
both internally and
externally
in the exercise of grace
and in the performance of religious
worship; in all the parts of it
which are both included in the fear of the
Lord; of which there will be many instances
both among Jews and Gentiles
in
the latter day; see Hosea 3:5; and this
they shall do
as long as the sun and moon endure
throughout all generations; or
"with the sun
and before the moon
generation of generations"F18Sic
Eth. Syr. Arab. Apollinarius
Vatablus
& Cocceius. ; that is
to the end
of the world
until sun and moon shall be no more: so long will Christ have a
seed to serve him:; see Psalm 89:36.
Psalm 72:6 6 He shall come down like
rain upon the grass before mowing
Like showers that water the earth.
YLT
6He cometh down as rain on
mown grass
As showers -- sprinkling the earth.
He shall come down like rain upon the mown grass
.... That is
the King and King's Son
the Messiah
whose coming is compared to rain
and
showers of it; see Hosea 6:3; and may
be understood of his incarnation; when
like rain
he came down from heaven;
not by an illapse or entrance of the human nature
which before was not in him;
nor by local motion of his divine Person
with which that will not agree; but
by assumption of human nature into union with him
as the Son of God; which was
an instance of his condescending grace: like rain
he had no father as man; see
Job 38:28; but was
born of a virgin
through the power of the Holy Ghost; which was very marvellous
like the dew that fell on Gideon's fleece
when the earth about it was dry;
which some think is here referred to. The word used signifies also a shorn
fleece of wool; and so it is rendered by the Septuagint
and those versions
which follow that: or
"shorn grass"
shorn by locusts
as the
Targum; rather by sheep
who
as by classical writersF19"Tondentes
gramen oves"
Ovid. de Remed. Amor. l. 1. "Tondentes gramina
lanigerae pecudes"
Lucret. c. 2.
are said to sheer the grass by biting
it. Or
"like rain upon the fleece"F20על
גז "super vellus"
V. L. Pagninus
Montanus. ; and as the rain is the gift of God to persons undeserving
in
consequence of a decree
Job 28:26;
sometimes comes suddenly
and is very grateful and refreshing; so Christ is the
free gift of God to sinners
and by a decree of his; and his coming was
suddenly
into his temple
and was welcome to them that looked for him; as he
still is to all sensible sinners. Or this may be interpreted of the coming of
Christ into the hearts of his people
by the communications of his Spirit and
grace
which
like rain
came down from heaven; are dependent on the will of
God
are free grace gifts
and given in abundance; and
like rain
refresh
revive
and make fruitful. Or else this may be applied to the administration of
Christ's offices; as his prophetic office
his Gospel and doctrine
being from
heaven
like rain
and falling
by divine direction
sometimes in one place
and sometimes in another; and like it in its effects
softening
quickening
and fructifying; and more especially it may respect the administration of his
kingly office
since he is in the context spoken of as a King and Judge
and
that in the latter day; whose administrations
though just and righteous; yet
not cruel and severe
but mild and gentle; his commands are not grievous
nor
his yoke heavy; though he will rule the wicked with a rod of iron
he holds
forth the sceptre of grace and mercy to his own people; and when his kingdom
shall come in all its glory
it will be times refreshing from the presence of
the Lord; and his favour will be as the cloud of the latter rain; see Acts 3:19;
as showers that water the earth: signifying
the same. The word זרזיף is only in this place
and
is used in the TalmudF21T. Bab. Yoma
fol. 87. 1.
in the plural
number
for drops of water; and this sense of showers dropping on the earth is
given by the Targum. Kimchi derives it from זרף
which
in the Syriac language
signifies to "cut"; and thinks the
phrase is the same with the former
"as showers on the cut grass of the
earth"F23In Sepher Shorash. rad. זרוף.
. But perhaps the word rather designs the fissures and cracks of the earth
through drought; and the sense is
that Christ's coming is like showers of rain
upon the dry and parched ground
which are very acceptable to it.
Psalm 72:7 7 In His days the righteous
shall flourish
And abundance of peace
Until the moon is no more.
YLT
7Flourish in his days doth
the righteous
And abundance of peace till the moon is not.
In his days shall the righteous flourish
.... As the
grass of the field
Psalm 72:16; the
dews and rain of grace descending upon them; and as a branch
Proverbs 11:28.
They being branches in Christ the vine
flourish and bring forth fruit; and as
the palm tree
Psalm 92:12; which
the more it is pressed with weights
the more it grows; so they
the more they
are afflicted
as the Israelites
the more they grow in grace and experience
and become fruitful in every good word and work; which is owing to their being
planted in a good soil
in the house and courts of the Lord
where the word is
preached
and ordinances administered; to their being rooted and grounded in
the love of God and grace of Christ; to their being watered continually with
the dews of divine favour; enjoying the bright shining of the sun of
righteousness
and the refreshing gales of the divine Spirit
like the south
wind upon them
causing their spices to flow out. The Targum is
"in
his days the righteous shall be multiplied;'
when
the forces and fulness of the Gentiles shall be brought in
and the nation of
the Jews shall be born at once: in the latter days of the Messiah
all the
Lord's people shall be righteous; and none but righteous persons shall dwell in
the new heavens and earth
Isaiah 60:21
2 Peter 3:13. This
is to be understood not of persons outwardly righteous only; nor that are so in
their own conceit; nor that seek for righteousness by the works of the law
or
depend on an external profession of religion; for such never flourish
nor grow
in grace
who have no grace to grow in: but of such that are justified by the
righteousness of Christ
have faith in him
and the seed of grace implanted in
them. This is interpreted of the Messiah
by a Jewish writerF24Baal
Hatiurim in Numb. fol. 169. 3. ; who observes
that in his days the priesthood
shall return
and the rod of Aaron shall flourish;
and abundance of peace
so long as the moon endureth; alluding
no
doubt
to the name of Solomon
which signifies peace; and to that peace and
prosperity which were enjoyed under his reign
and was a shadow of what would
be in the times of Christ: universal peace
in a temporal sense
was in the
times of Augustus
in which Christ was born
and in whose reign the temple of
Janus was shut
a sure sign of peaceF25Vell. Patercul. Hist. Rom. l.
2. Aurel. Victor. de Vir. Illust. Addit. c. 2. de Caesar. c. 1. . Spiritual
peace was made with God by his blood
and all things were reconciled by him
whether in heaven or in earth; Jew and Gentile were made both one
and
reconciled in one body; and abundance of spiritual peace is enjoyed by those
that believe in Christ: they are kept in perfect peace
and filled with it; and
in the latter day there will be abundance of peace among the saints
There will
be no disputes nor discord among them; no envying nor vexing one another; no
animosities or contentions about religious matters; for they will then see eye
to eye: and they will be at peace with the men of the world; there will be no
more wars in the earth
nor bloodshed
nor persecution. And this shall endure
till there is no moon
till there shall be no need of one; as there will not in
the New Jerusalem state
in which there will be no night.
Psalm 72:8 8 He shall have dominion
also from sea to sea
And from the River to the ends of the earth.
YLT
8And he ruleth from sea unto
sea
And from the river unto the ends of earth.
He shall have dominion also from sea to sea
.... The same
is said of the Messiah in Zechariah 9:10;
where he is manifestly spoken of as here
and regards the extent of his
dominion; not over the land of Israel only
as some think; but over the Gentile
world
through the preaching of the Gospel in the several parts of it; and
especially as it will be in the latter day
when the kingdoms of this world
will be his
and he will be King over all the earth; see Revelation 17:14;
which cannot agree with Solomon
whose dominion reached only to the land of the
Philistines
to the border of Egypt
1 Kings 4:21; but
Christ's dominion will be
as it follows
and from the river unto the ends of the earth; which
as
Kimchi owns
is clear
if applied to the Messiah
since his government shall be
over all the world. The note of Aben Ezra on the text is worthy of regard.
"If
this is said concerning Solomon
the meaning is
from the Red sea to the sea of
the Philistines; and from the river
this is Euphrates; and the ends of the
earth mean the wilderness; (see Exodus 23:31); and
lo
mention is made of the length and breadth of the land of Israel: and if of
the Messiah
the sense is
from the south sea
which is called the Idumean sea
to the northern sea
which is the sea of the ocean; and from the river
the
river that goes out of Eden at the beginning of the east
unto the ends of the
earth
which is at the end of the west;'
though
rather the sense is
from the Indian ocean
the great sea
unto the
Mediterranean sea; and from the river Euphrates to the end of the world. This
text is applied to the Messiah by many Jewish writersF26Raya Mehimna
in Zohar in Exod. fol. 49. 4. Bemidbar Rabba
s. 13. fol. 209. 4. Baal Hatturim
in Num. fol. 178. 4. R. Nachman. Disput. cum fratre Paulo
p. 41.
ancient and
modern.
Psalm 72:9 9 Those who dwell in the
wilderness will bow before Him
And His enemies will lick the dust.
YLT
9Before him bow do the
inhabitants of the dry places
And his enemies lick the dust.
They that dwell in the wilderness shall bow before him
.... In token
of subjection to him
reverence and worship of him
to whom every knee shall
bow
Isaiah 45:23. The
Septuagint version
and others
render the word ציים
"Ethiopians"
who dwell in a dry land
parched and burnt with the
sun; and so it is a prophecy of their conversion to Christ
as in Psalm 68:31; of
which there is an instance
Acts 8:27; the word
is used of the wild beasts of the field
in Isaiah 13:21; to
which wicked men
for the malignity of their nature
may be compared; as they
are to the wild ass
to lions
leopards
and bears; and yet these are so tamed
by the power of divine grace as to be made subject to Christ. Kimchi explains
it as we do
of the inhabitants of the wilderness; and so the word is rendered
in Psalm 74:14; and
instances in the Kedarenes; and it may in particular design those that dwell in
the deserts of Arabia; and in general the Gentiles
the wilderness of the
people
who in Gospel times should be brought to the knowledge of Christ
and
submission to him: and it fitly describes the people of God in an unregenerate
state; when they are as barren and unfruitful as the dry and parched ground
and as the heath in the wilderness; are in want of provision
and have nothing
but husks to feed upon; in perplexity of ways
and know not which to take
or
whither they are going; and in very dangerous circumstances
destruction and
misery being in all their ways: in this wilderness state the Lord finds them
as he did Israel of old
and leads them about
and brings them to Christ; when
they submit to him as a Saviour
being willing to be saved by him
and him
only
and to his righteousness
as their justifying righteousness before God
and to the sceptre of his kingdom
to his laws and commands
to his Gospel
and
the ordinances of it; all which they do not by constraint
but willingly. The
Targum and Jarchi interpret it
the one of governors of provinces; the other of
companies of princes. The Syriac version is
"the isles shall bow before
him"; the inhabitants of the islands: but this is expressed in Psalm 72:10. Aben
Ezra thinks masters of ships are meant;
and his enemies shall lick the dust; of the earth; which is
an instance of their great subjection to him; see Isaiah 49:23; the
allusion is to the custom of the eastern people
and which continues to this
day with the Turks
that as soon as an ambassador sees the sultan
whether at
the window
or elsewhere
he immediately falls down on his knees
and kisses
the groundF1Mandevil. Itinerar. c. 7. . The Jews particularly are
the enemies of Christ
who rejected him
and would not have him to reign over
them; and yet some of these became obedient to the faith of Christ
and more of
them
even the whole nation
will in the latter day: all that are Christ's are
before conversion
enemies to him
to his people
to his Gospel and ordinances
to him as a King
and to all his laws and commands; but when his arrows are
sharp in their hearts
they fall under him
and submit to him; throw off the
yoke of sin
Satan
and the world
and own him
and obey him
as their King and
Lawgiver.
Psalm 72:10 10 The kings of Tarshish and
of the isles Will bring presents; The kings of Sheba and Seba Will offer gifts.
YLT
10Kings of Tarshish and of
the isles send back a present. Kings of Sheba and Seba a reward bring near.
The kings of Tarshish and of the isles shall bring presents
.... Tarshish
either signifies the sea
as it is sometimes rendered in the Targum; and then
the sense is
the kings of the sea
that is
of the islands of the sea
as it
follows
shall be subject to the kingdom of Christ; and
as a token of it
bring presents to him
as the Moabites and Syrians did to David
and as several
nations and kings did to Solomon
2 Samuel 8:2; or it
designs a large country inhabited by the CeltaeF2Hiller. Onomast. p.
944.
and so is distinct from the islands; and then the sense is
that kings
both of the continent
and of the islands of the sea
shall do homage to the
Messiah;
and the kings of Sheba and Seba shall offer gifts; the
Septuagint
Vulgate Latin
Ethiopic
and Arabic versions
render it
"the
kings of the Arabians and Saba"; and so Apollinarius
the Arabians
and
Sabeans
these being places in Arabia Felix and PetraeaF3Hiller.
ibid. p. 165
920. : this will be fulfilled when the kings of the earth shall
bring their honour and glory into the New Jerusalem
Revelation 21:24.
This
and the preceding verse
are interpreted of the Messiah by the ancient
JewsF4Zohar in Gen. fol. 71. 1. ; who sayF5Bereshit
Rabba
s. 78. fol. 69. 1. Bemidbar Rabba
s. 13. fol. 210.
that all the gifts
that Jacob their father gave to Esau
the nations of the world shall return
them to the King Messiah in time to come
according to the sense of these
words; where it is not written "they shall bring"; but ישיהו F6"Redire facient
vel reddant"
Muis.
"they shall return presents".
Psalm 72:11 11 Yes
all kings shall fall
down before Him; All nations shall serve Him.
YLT
11And all kings do bow
themselves to him
All nations do serve him
Yea
all kings shall fall down before him
.... Or
worship him; not with a civil
but religious worship; for such worship is due
to Christ
he being God equal with the Father
and so to be equally honoured;
the Creator of all things
the Redeemer of his people
Head and Lord of the
church
and whom the angels adore; every part of worship is to be given him;
internal
which lies in the exercise of faith
hope
love
fear
&c. and
external
which consists of prayer to him
praise of him
preaching in his
name
and the administration of ordinances; and this worship is to be performed
in the same manner as to the Father
in spirit and in truth
in righteousness
and holiness
with reverence and godly fear. This is to be understood
either
literally of the kings of the earth
and which will have its full
accomplishment in the latter day; see Isaiah 49:23; or
mystically of such who are made kings unto God the Father by Christ; who reign
spiritually now
through the power of divine grace in their hearts; have the
honour
riches
and attendance of kings
and a crown and kingdom prepared for
them; and shall reign with Christ on earth
though under him
at whose feet
they cast their crowns: all this shows the dignity of Christ's person and
office; that he is the Prince of the kings of the earth
the firstborn of God
whom he has made higher than they
and King of kings
and Lord of lords; whose
princes
and all whose subjects
are altogether kings. This passage is allowed
to belong to the Messiah
both by ancient and modern JewsF7Zohar in
Gen. fol. 84. 4. Bemidbar Rabba
s. 13. fol. 209. 4. Midrash Megillat Esther
fol. 86. 2. R. Isaac Chizzuk Emunah
par. 1. p. 44. ; and indeed it never was
true of Solomon
nor of any other;
all nations shall serve him; which will be in the
latter day; see Isaiah 2:2; the
Jews sayF8T. Avodah Zarah
fol. 24. 1.
that in the world to come
or the times of the Messiah
all the Gentiles shall be voluntary proselytes.
Psalm 72:12 12 For He will deliver the
needy when he cries
The poor also
and him who has no helper.
YLT
12For he delivereth the needy
who crieth
And the poor when he hath no helper
For he shall deliver the needy when he crieth
.... Such as
are not only in want
but are sensible of it
see their need of Christ and his
righteousness
and salvation by him
and cry to him for the same
under a sense
of their misery and danger; these he delivers out of all their troubles
and
out of the hands of all their enemies
and supplies all their need;
the poor also; the poor in spirit; who acknowledge their
spiritual poverty
and apply to him for the true riches; to these he gives gold
tried in the fire
that they may be rich; he gives them grace here
and glory
hereafter;
and him that hath no helper; that is in an helpless
condition; can neither help himself
nor can any creature
angel or man
give
him any help: but this being laid on Christ
and found in him
is given to him
whereby he is delivered out of a miserable state into a very comfortable and
happy one; and such humane
kind
and tender regard to the needy
poor
and
helpless
in this great King spoken of
is what engages to a cheerful
subjection to him
and worship and reverence of him; more of which is expressed
in the following verses
as the reason of the great esteem he should be had in.
Psalm 72:13 13 He will spare the poor and
needy
And will save the souls of the needy.
YLT
13He hath pity on the poor
and needy
And the souls of the needy he saveth
He shall spare the poor and needy
.... Pity them
have
mercy and compassion on them
and sympathize with them; such an one is Christ
a merciful King
as well as High Priest
who is touched with a feeling of his
people's infirmities
and who in his love and pity has redeemed them;
and shall save the souls of the needy; not to the
exclusion of their bodies
which are also his care and charge
are bought with
his blood
are preserved by him
will be raised from the dead
and made like
his glorious body; but souls are mentioned as being the most excellent part of
man
and which having sinned
are liable to damnation and the second death; and
are therefore the special objects of redemption and salvation; these are saved
by him from all their sins
and from wrath to come they deserve; hence his name
is called "Jesus"
a Saviour.
Psalm 72:14 14 He will redeem their life
from oppression and violence; And precious shall be their blood in His sight.
YLT
14From fraud and from
violence he redeemeth their soul
And precious is their blood in his eyes.
He shall redeem their soul from deceit and violence
.... From all
the secret and open designs and efforts of their enemies; "from
deceit"
and deceitfulness of sin and its lusts
so as that they shall not
be finally hardened and destroyed by it; from the deceitfulness of the old
serpent the devil
and all his cunning wiles and stratagems; and from false
teachers
who lie in wait to deceive
and who would
if possible
deceive the
very elect
but shall not: and from "violence"; from the violent and
tyrannical power of sin
so as that it shall not have the dominion over them;
from the rage and fury of the men of the world
which is overcome by him; and
from Satan
the strong man armed
who is stronger than they; from him the
devouring lion
who will not be able to snatch them out of Christ's hands;
and precious shall their blood be in his sight; so that he
either prevents the shedding of it
or
when shed
avenges it; and dear are
such persons to him; and very acceptable is the sacrifice of their lives for
his sake
who have the honour to suffer martyrdom for him; see Psalm 116:15.
Psalm 72:15 15 And He shall live; And the
gold of Sheba will be given to Him; Prayer also will be made for Him
continually
And daily He shall be praised.
YLT
15And he liveth
and giveth
to him of the gold of Sheba
And prayeth for him continually
All the day he
doth bless him.
And he shall live
.... Either the poor and needy man
saved
and redeemed by Christ; he
though dead in trespasses and sins
shall live
spiritually
be quickened together with Christ
and by his Spirit
and live a
life of faith and holiness; and though dead by law
yet
through the
righteousness of Christ
shall have the justification of life
and live in the
sight of God; and so shall live comfortably by faith in Christ
being filled
with joy and peace in believing in him; and though he may lose his life for
Christ's sake
he shall find it again
and live eternally with him: or the
Messiah
the Saviour and Redeemer of the poor and needy; who
though he was to
die
and by his precious blood redeem them; yet should live again
and never
die anymore; as he now does live at the right hand of God
where he ever lives
to make intercession for his people
as well as lives in their hearts
and
supplies them with all grace
and keeps alive his own work on their souls;
and to him shall be given of the gold of Sheba: or Arabia
as
Apollinarius; either to the poor and needy
to whom is given faith
which is
more precious than gold that perisheth; or the knowledge of Christ
which is
preferable to gold and silver; and of the doctrines of the Gospel
which are of
more value than thousands of gold and silver: also the justifying righteousness
of Christ
which is the free gift
and is called clothing of wrought gold
and
is signified by gold of Ophir
Psalm 45:9;
moreover
this may include all the riches of Christ
his durable and unsearchable
riches; his riches of grace and glory
which he bestows upon his subjects; so
that the poor and needy are not only saved and redeemed
and live through him;
but are made rich by him
become rich in faith
and heirs of a kingdom: or to
the Messiah
who had gold presented to him
in his infancy
Matthew 2:11;
though rather it is to be understood spiritually of the exercise of faith upon
him
and every other grace
which is as gold tried in the fire; and which
as
it comes from Christ
it is given to him again. A truly gracious soul gives
Christ the best it has: it gives him its whole self
body and soul
its heart
and affections
and all its grace
and the glory of all;
prayer also shall be made for him continually; or "he
shall pray for him"F9ויתפלל בעדו "et orabit pro eo"
Pagninus
Montanus
Junius & Tremellius
Cocceius. ; that is
either Christ shall pray for the
poor and needy man; not only save and redeem
but make intercession for him
as
Christ does for all he redeems: he prays for them
that they may be enriched
with all the blessings of grace; that the gold he gives them may be kept; that
their faith fail not; that they may be preserved from the evil of the world
and be with him
where he is
to behold his glory: or the poor and needy shall
pray for Christ
for the prosperity of his church
for the increase of his
interest
and the coming of his kingdom: or "prayer shall be made by him";
or "through him continually"F11"Per ipsum"
Genebrardus; "per et propter eum"
Calvinus apud Michaelim. ; as the
Mediator between God and man
the way of access to God
through whom petitions
are offered to him
and become acceptable with him;
and daily shall he be praised; or
"daily shall he bless him"F12יברכנהו
"benedicet ei"
Pagninus
Montanus
Junius & Tremellius
Cocceius. ; either Christ shall daily bless the poor and needy
with spiritual
blessings
as he stands in need of them
and even load him with his benefits:
or he shall bless Christ
ascribe blessing
honour
praise
and glory to him;
because of his perfections and excellencies; because of redemption and
salvation by him; and on account of the various blessings of grace
and the
daily supplies of it
he receives from him.
Psalm 72:16 16 There will be an abundance
of grain in the earth
On the top of the mountains; Its fruit shall wave like
Lebanon; And those of the city shall flourish like grass of the earth.
YLT
16There is a handful of corn
in the earth
On the top of mountains
Shake like Lebanon doth its fruit
And
they flourish out of the city as the herb of the earth.
There shall be an handful of corn
.... By which are not
meant the people of Christ
compared to corn
or wheat
in distinction from
hypocrites
said to be as chaff
Matthew 2:12; who
are but few
yet fruitful and flourishing; nor the Gospel
so called in
opposition to the chaff of false doctrine
Jeremiah 23:28; nor
the blessings of grace
signified by corn
wine
and oil
Jeremiah 31:12; but
Christ
who compares himself to a corn of wheat
John 12:24; for its
choiceness and purity
and for its usefulness for food; and he may be compared
to an handful of it
because of the little account he was made of here on
earth
and the little that was expected from him; and on account of the small
beginnings of his kingdom
which came not with observation
was like a little
stone cut out of the mountain without hands
and like a grain of mustard seed:
so R. Obadiah GaonF13In Viccars. in loc. interprets these words
"an
handful of corn; that is
the Messiah shall be at first as an handful of corn;
but afterwards a multitude of disciples shall grow as the grass;'
in the earth; that is
sown in the earth: this denotes
not Christ's being on the earth in the days of his flesh; but his death and
burial
his descending into the lower parts of the earth
where he continued a
while to answer the type of Jonah; and which is represented by a corn of wheat
falling into the earth and dying
John 12:24; by
which is signified
that Christ's death was not accidental
but designed
as is
the sowing of corn in the earth; and that it was voluntary
and not forced
and
was but for a time: for as the corn dies
and lives again
and does not lie
always under the clods; so Christ rose again; nor could he be held with the
cords of death. It is added
upon the top of the mountains; where corn being sown
it is very unlikely it should come to anything; and as little was expected by
the Jews from the crucifixion and death of Christ: or else this may denote the
publicness of Christ's death
it being a fact known to all the inhabitants of
Jerusalem
and many others;
the fruit thereof shall shake like Lebanon; meaning
either a large number of souls converted
the fruit of Christ's death
and of
the Gospel ministry; of whom there was a large harvests
both in Judea and in
the Gentile world
in the first times of the Gospel
immediately after Christ's
death and resurrection; and there will be still a greater in the latter day: or
else the blessings of grace are meant
which come by the death and resurrection
of Christ; as righteousness
peace
pardon
and eternal life. The allusion is
to a field of wheat when ripe
and its ears heavy
which
when the wind blows
upon it
is shaken
rustles
and makes a noiseF14"Corpus ut
impulsae segetes aquilonibus horret"
Ovid. Epist. 10. v. 139.
like the
shaking of trees
and even of the cedars in Lebanon; it denotes the goodness
and excellency or the fruit;
and they of the city shall flourish like grass of the earth; or "they
shall flourish out of the city"F15מעיר
"de civilate"
V. L. Musculus
Gejerus; so Montanus
Tigurine
version
Cocceius
Michaelis. ; which the Targum interprets of the city of
Jerusalem; and so the TalmudF16T. Bab. Cetubot
fol. 111. 2.
and
also Jarchi; and was literally true; for the Gospel
after Christ's death
was
first preached in the city of Jerusalem
and was blessed for the conversion of
many there
who were fruitful in grace and good works: it may very well be
understood of all the citizens of Sion; such who are fellow citizens with the
saints
and of the household of God
who being planted in the house of the
Lord
flourish in the court of our God
and become very fruitful in every good
word and work; and flourish like grass of the earth for numbers
for quickness
of growth
and for verdure and beauty; all which is owing to their being rooted
in Christ
to his coming down upon them as rain
Psalm 72:6; to the
dews of his grace
and to his arising upon them as the sun of righteousness.
The ancient Jews interpreted this passage of the Messiah:
"as
the first Redeemer
they sayF17Midrash Kohelet
fol. 63. 2.
caused
manna to descend
as it is said
Exodus 16:4; so the
latter Redeemer shall cause manna to descend
as it is said
"there shall
be an handful of corn in the earth".'
Jarchi
says our Rabbins interpret this of the dainties in the days of the Messiah
and
the whole psalm concerning the King Messiah.
Psalm 72:17 17 His name shall endure
forever; His name shall continue as long as the sun. And men shall be
blessed in Him; All nations shall call Him blessed.
YLT
17His name is to the age
Before
the sun is his name continued
And they bless themselves in him
All nations do
pronounce him happy.
His name shall endure for ever
.... As a King; for he is
chiefly spoken of here in his kingly office: not merely the fame of him; for so
the fame of an earthly king; even of a tyrant
may continue as long as the
world does; but the meaning is
that he himself should continue in his office
for ever: his throne is for ever and ever; of his government there will be no
end; his kingdom is an everlasting one; he shall reign over the house of Jacob
and on the throne of David
for ever and ever: he shall have no successor in
this his office
any more than in the priestly office; which is an unchangeable
one
or does not pass from one to another: his Gospel is his name
Acts 9:15; and that
shall endure for ever
or to the end of the world; until all his elect are
gathered in
notwithstanding the violent persecutions of men
the cunning craft
of false teachers
and the death of Gospel ministers and professors: as long as
this is preached
Christ's name will endure
since he is the sum and substance
of it; and not only is his name perpetuated in his Gospel
but also in his ordinances
those of baptism and the Lord's supper
which are administered in his name
and
will be unto his second coming;
his name shall be continued as long as the sun; or
"shall be sonned" or "filiated"F18ינון "filiabitur"
Montanus
Vatablus
Michaelis.
; that is
shall be continued in his sons
in his spiritual offspring
as long
as the sun lasts; as the names of parents are continued in their children; so
the name of Christ is
and will be
continued in him: he has children which the
Lord has given him; a seed that he shall see in all periods of time
to whom he
stands in the relation of the everlasting Father; these bear his name
are
called "Christians" from him
and these his seed and offspring shall
endure for ever: for though sometimes their number may be few; yet there are
always some in the worst of times; Christ has always had some to bear his name
and ever will have; and in the latter day they will be very numerous
even as
the sand of the sea. The Jews take the word "Yinnon"
here used
for
a name of the MessiahF19T. Bab. Sanhedrin
fol. 98. 2. Midrash Echa
Rabbati
fol. 50. 2. Pirke Eliezer
c. 32. fol. 33. 2.
and render the words
"before the sun his name was Yinnon"; and so the Targum
"before
the sun was
or was created
(as in the king's Bible
) his name was prepared;'
or
appointed: for they sayF20T. Bab. Pesachim
fol. 54. 1. Nedarim
fol. 39. 2. Bereshit Bereihit Rabba
s. 1. fol. 1. 2.
the name of the Messiah
was one of the seven things created before the world was: it is certain that
Christ was the Son of God
from eternity
or the eternal Son of God: he was so
before his resurrection from the dead
when he was only declared
and did not
then become the Son of God: he was owned by his divine Father
and believed in
as the Son of God by men before that time: he was so before his incarnation
and not by that: he
the Son of God
was sent in human nature
and made
manifest in it
and was known by David and Solomon
under that relation; and
as such
he was concerned in the creation of all things; and was in the day of
eternity
and from all eternity
the only begotten Son of the Father; see Psalm 2:7; but the
version and sense which GussetiusF21Ebr. Comment. p. 511. gives seem
best of all; "his name shall generate"
or "beget children
before the sun"; that is
his name preached
as the Gospel
which is his
name
Acts 9:15
shall be
the means of begetting many sons and daughters openly and publicly
in the face
of the sun
and wherever that is;
and men shall be blessed in him; men
and not
angels
sinful men; such as are by nature children of wrath
and cursed by the
law of works
yet blessed in Christ; even all elect men
all that are chosen in
him
whether Jews or Gentiles; for he is the "seed of
Abraham"
in whom "all the nations of the earth should be blessed"
Genesis 22:18; as
they are with all spiritual blessings; with redemption
peace
pardon
righteousness
and eternal life: they are in him
and blessed in him; he is
their head and representative
and so blessed in him; he is the fountain
cause
author
and giver of all blessings; they all come from him
through him
and for his sake
through his blood
righteousness
and sacrifice. Or
"they shall be blessed in him": that is
his children and spiritual
offspring
in whom his name is perpetuated. Or
"they shall bless
themselves in him"F23ויתברכו בו "et benedicentes sibi in eo"
Junius &
Tremellius; so Cocceius
Michaelis
Ainsworth. ; reckon themselves blessed in
him
and make their boast of him
and glory in him;
all nations shall call him blessed; as he is a divine
Person; not only the Son of the Blessed
but God over all
blessed for ever;
and as man
being set at the right hand of God
crowned with glory and honour
and all creatures
angels and men
subject to him; and as Mediator
acknowledging him to be the fountain of all blessedness to them
and
upon that
account
ascribing all blessing
honour
glory
and praise
unto him.
Psalm 72:18 18 Blessed be the Lord God
the God
of Israel
Who only does wondrous things!
YLT
18Blessed is Jehovah God
God
of Israel
He alone is doing wonders
Blessed be the Lord God
.... The Messiah
who is
truly and properly God
Jehovah
Lord of all
and the Lord our righteousness;
to whom such a doxology or ascription of glory and blessing properly belongs
since all good things are from him
and by him;
the God of Israel; that brought Israel out of Egypt; went
before them in the wilderness; redeemed and saved them
and bore and carried
them all the days of old; and in whom all the true Israel of God are justified
and shall be saved with an everlasting salvation;
who only doeth wondrous things; in the creation of all
things out of nothing; in the government of the world; and in the redemption
and salvation of his people; which is a very marvellous thing: as that God
should become man
suffer and die in the room of men
and save them from sin
and ruin; this wondrous thing. Christ has done alone
and there was none with
him.
Psalm 72:19 19 And blessed be His
glorious name forever! And let the whole earth be filled with His glory.
Amen and Amen.
YLT
19And blessed [is] the Name
of His honour to the age
And the whole earth is filled [with] His honour.
Amen
and amen!
And blessed be his glorious name for ever
.... Every
name of Christ is glorious in itself
and precious to his people; "like
ointment poured forth"
as his name Messiah
to which the allusion is in Song of Solomon 1:3;
his name Immanuel
God with us
Isaiah 7:14;
Jehovah our righteousness
Jeremiah 23:6;
Jesus a Saviour; as well as what belongs to his royal dignity
King of kings
and Lord of lords; a name above every name that is named in this world
or that
to come;
and let the whole earth be filled with his glory; as it will
be
when his kingdom shall be from sea to sea
and from the river to the ends
of the earth; when the little stone cut out without hands shall become a great
mountain
and fill the whole earth; when the Gospel shall be spread all over
the world; and the earth be filled with the knowledge of Christ
by means of
it
as the waters cover the sea; and when all nations shall come and worship
before him.
Amen
and Amen; which word added is expressive of the
desires of the psalmist
that all that he had said might come to pass; and of
his faith
that so it would be: and it is repeated to show the vehemence of his
desires
and the strength of his faith.
Psalm 72:20 20 The prayers of David the
son of Jesse are ended.
YLT
20The prayers of David son of
Jesse have been ended.
The prayers of David the son of Jesse are ended. The Septuagint
version renders it
the hymns. This psalm is thought by some to be the last
that was written by David
though put in this place; and it is certain that the
psalms are not always placed in the order of time in which they were written:
this being
as is supposed
made by him in his old age
when Solomon his son
was appointed and set upon his throne by his order; on account of which he
composed it
with a view to the Messiah
the antitype of Solomon. Or
as
others
this is the last of the psalms
which were put together and digested in
order by David himself; the rest that follow being collected by Hezekiah or the
Levites. Aben Ezra mentions it as the sense of some of their interpreters
"then
shall be fulfilled the prayers of the son of Jesse;'
that
is
as R. Joseph Kimchi explains it
when those consolations are completed
then the prayers of David the son of Jesse shall be fulfilled. The sense is
when all the things spoken of in this psalm
concerning the Messiah and his
kingdom
should be accomplished
then the prayers of David
and so of every
good man
his hearty wishes and desires
will then be answered
and have their
full effect
and not till then. This verse seems to be written not by David
for the psalm itself ends with "Amen and Amen"; but by some collector
of the Psalms: it is not in the Arabic version
in the room of which is
"Hallelujah"; and in the Syriac version it is
"the end of the
second book". The first book of Psalms ends with the forty first Psalm.
The whole is divided into five parts by the Jews; observed by OrigenF24Apud
Montfaucon. Praelim. ad Hexapla Origen. p. 78
79. and HilariusF25Prolog.
in Psalm. p. 33.
and others.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)