Lectionary Calendar
Friday, May 30th, 2025
the Sixth Week after Easter
the Sixth Week after Easter
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Bible Commentaries
Kingcomments on the Whole Bible Kingcomments
Copyright Statement
Kingcomments on the Whole Bible © 2021 Author: G. de Koning. All rights reserved. Used with the permission of the author
No part of the publications may be reproduced, stored in a retrieval system, or transmitted, in any form, by any means, electronic, mechanical, photocopying, recording or otherwise without the prior permission of the author.
Kingcomments on the Whole Bible © 2021 Author: G. de Koning. All rights reserved. Used with the permission of the author
No part of the publications may be reproduced, stored in a retrieval system, or transmitted, in any form, by any means, electronic, mechanical, photocopying, recording or otherwise without the prior permission of the author.
Bibliographical Information
de Koning, Ger. Commentaar op Psalms 72". "Kingcomments on the Whole Bible". https://studylight.org/commentaries/eng/kng/psalms-72.html. 'Stichting Titus' / 'Stichting Uitgeverij Daniƫl', Zwolle, Nederland. 2021.
de Koning, Ger. Commentaar op Psalms 72". "Kingcomments on the Whole Bible". https://studylight.org/
Whole Bible (44)Old Testament (1)Individual Books (5)
Verses 1-7
Introduction
With Psalm 72, the second book of Psalms ends. Just as the second book of the Torah, Exodus, ends with the coming of the glory of the LORD in the tabernacle, so the second book of Psalms ends with the coming of the king-priest in justice and righteousness.
There is no mention in this psalm of suffering or persecution or strife, but of peace and blessing. The psalm presents the great Son of David as the Source and Guarantor of the blessings of the millennial realm of peace. It is the fulfillment of the prayer: āYour kingdom comeā (Matthew 6:9-2 Samuel :).
The psalm is the answer to the prayer in Psalm 71, in which the remnant puts its trust in God. This answer is the revelation of the glory of the coming King. This can happen because the remnant has been redeemed (Psalms 71:19-Jeremiah :). The realm of peace can now begin.
Righteousness and Peace
The psalm is āof Solomonā (Psalms 72:1). Solomon is a picture of the Lord Jesus as King in the realm of peace, as the Prince of peace. Solomon means āpeaceā, āpeaceableā, āpeacemakerā. The psalm begins with a prayer to God for āthe kingā, that is Solomon, that God give him His ājudgmentsā and His ārighteousnessā (Psalms 72:1). As a result, he will be able to speak Godās justice, that is, to reign in righteousness over āYour peopleā and especially over āYour afflictedā (Psalms 72:2). Judgments and righteousness and the afflicted recur in the two following verses.
Such a prayer is appropriate for an enthronement (1 Kings 1:38-Matthew :). Asking that God will give him His judgments means that God will give him an understanding of Godās justice and the authority to carry it out. He represents God in His government on earth. Then everything must be judged according to the law of God.
In the prayer God is also asked to give to āthe kingās sonā ā that is again Solomon, the son of David, a type of the great Son of David ā His righteousness. Here the demand is that Solomon will act in a righteous manner according to the law, without regard to any person. This means that evil must be punished and good rewarded.
We also see the importance of righteousness with respect to the realm of peace in this that ārighteousnessā is mentioned once in every verse in Psalms 72:1-Leviticus :. It is the most important attribute of Christās government, an attribute that is not present in any human government. Justice and righteousness are the foundation of the Messiahās throne (Psalms 89:14). A government in righteousness results in peace in the kingdom.
The psalm is in fact about the Lord Jesus, as we hear in the announcement of the birth of the Lord Jesus (Luke 1:32-Micah :). It speaks of a worldwide and eternal government and it will be exercised by Christ alone. On top of that, the Lord Jesus is the true Son of David and therefore āmore than Solomonā (Matthew 12:42).
The psalm is set in the future tense from Psalms 72:2 onward, as the recurring word āmayā indicates. This can also be read as a wish. Not Solomon, but the Lord Jesus will perfectly fulfill all that is spoken about in this prayer. What now follows in this prayer flows from Psalms 72:1.
The Lord Jesus will ājudgeā Godās āpeople with righteousnessā (Psalms 72:2). Before nations have to deal with the justice of God, there is first justice for the people of God. All the wicked will be judged according to a perfectly righteous justice.
As already noted, the āafflictedā in particular will be judged āwith justiceā. They have persevered under severe oppression and slanderous accusations in their trust in God and have not denied His Name. Now they are shown ā not ābeneficenceā but ā justice. That they are called āYour afflictedā means that they, that is, the believing remnant, have a special position in the heart of God. They are the āapple of His eyeā (Psalms 17:8; Deuteronomy 32:10; Zechariah 2:8).
By āthe mountainsā is possibly meant princes of Godās people (Psalms 72:3). They will no longer oppress and exploit their subjects, but ābring peace to the peopleā. They will work to maintain peace for their people. Because it is about the realm of peace we can think of āthe mountainsā as kingdoms or high powers, and of āthe hillsā as lower authorities or the judiciary. They will no longer abuse their responsible position to enrich themselves at the expense of others.
Peace (Psalms 72:3) comes after righteousness (Psalms 72:2). The coming King is the true Melchizedek. In Hebrews 7 the meaning of that name is explained: He is āfirst of all, by the translation [of his name], king of righteousness, and then also king of Salem, which is king of peaceā (Hebrews 7:2). By speaking of āfirst of all ⦠and then alsoā the order ā first righteousness and then peace ā is emphasized. The reason is found in Isaiah 32, where we read: āAnd the work of righteousness will be peace, and the service of righteousness, quietness and confidence foreverā (Isaiah 32:17; cf. James 3:18).
Once more it is said that the Messiah will āvindicate the afflicted of the peopleā (Psalms 72:4; Psalms 72:2; cf. Isaiah 11:4). This does prove how much the interest of the afflicted is on Messiahās mind. He will reward them for the trials they have endured and do justice by giving them the promised blessing. This will not only compensate for the injustice they have suffered, but make them forget it completely.
He also thinks of āthe children of the needyā. Children, willy-nilly, are the greatest victims of a situation of affliction into which parents, guilty or innocent, have fallen. They are taken by the creditors as āpaymentā for the debts of the parents (cf. 2 Kings 4:1). The Messiah takes their fate to heart and will redeem them. He not only removes them from the power of the oppressor, but He crushes the oppressor so that they will never have to fear him again.
The Messiahās performance of justice and righteousness will create fear among the inhabitants of the land (Psalms 72:5). One shall beware of doing anything evil. This respect or awe will be there āwhile the sun [endures], and as long as the moonā that is, for the thousand years of the realm of peace. āThroughout all generationsā this fear will be present. In the people of Israel, the generations do not follow one another in the sense of one generation going and another coming (Ecclesiastes 1:4), but new generations are continually added to already existing generations (cf. Isaiah 59:21). The oldest generation will have to be characterized most by the fear of God. After all, they have enjoyed the blessing of the realm of peace for the longest period of time.
The coming of the Messiah is compared to the ācoming down like rain on the mown grass, like showers that water the earthā (Psalms 72:6). That the rain falls on the mown field means that it falls on a field from which the harvest has been brought in. When the rain falls on this ground, it is on a field that is ready for the new crop that must now grow. This evokes the picture of abundant refreshment that is present in the Messiah and comes upon the people who are ready to receive Him.
The field has been mowed, that is, all the apostates have been judged. Mowing is a picture of judgment, the cutting off of life (Revelation 14:14-Nehemiah :; cf. Isaiah 26:9). It also means that the remnant has condemned themselves in acknowledgment of their guilt in the death of the Messiah (Zechariah 12:10-2 Chronicles :). What a relief it is for them to discover that through that same death the Messiah has made atonement for their sins with God. As a result, they also know that they are righteous before God.
A mowed field may look sad, dry and yellow after a dry spell. But when the rain comes, the dry field will look fresh and green again, full of new life (Isaiah 35:1; Ezekiel 34:26; Acts 3:19). Thus, the coming of Christ will change the earth. He will come first to reap, to bring judgment on the apostates. Then the realm of peace will dawn, which is also called āthe regenerationā of the earth (Matthew 19:28). In other words, He ārenews the face of the groundā (Psalms 104:30).
His coming with His refreshing has the effect that āin his days ⦠the righteous flourishā (Psalms 72:7). āHis daysā are the days of His government. They are days marked by His presence on earth in power and blessing. His days are all the days of the realm of peace, days of an āabundance of peace till the moon is no moreā. The peace is abundant because it is everywhere on earth. The peace is also abundant because there will be no end to it (Isaiah 9:6).
On the new earth there will be no more sea (Revelation 21:1). This verse seems to indicate that after the realm of peace, on the new earth that is then created, there will also be no more moon ā ātill the moon is no moreā. After all, we also read that there will then be no more night (Revelation 22:5).
Verses 8-11
World Domination
The government of the Messiah is universal (Psalms 72:8; cf. Isaiah 42:4). There is no area that is not under His rule or can hide from it. His rule pervades everything and everyone. Obviously, this does not refer to the reign of Solomon. This applies only to the Messiah. It is the fulfillment of Godās covenant with Abraham (Genesis 15:8; cf. Zechariah 9:9-2 Samuel :; Psalms 2:8).
The inhabitants of the most desolate regions, the free-spirited ānomads of the desertā, who acknowledge no rule will, ābow before himā (Psalms 72:9). These are the nomads, the wanderers with no fixed abode, which also means with no fixed authority to which they must be obedient. They will acknowledge His authority. His adversaries, āHis enemiesā, will be humbled to the dust, which they will ālickā (cf. Isaiah 49:23).
The mighty of the earth, āthe kingsā, those who occupy a place of authority on earth, will also submit to Him (Psalms 72:10). There is mention here of the kings āof Tarshish and of the islandsā. Tarsis is in southern Spain, a trading city with which Solomon traded (1 Kings 10:22). The islands are the coastal lands on the Mediterranean Sea. Both areas lie to the west of Israel. They will show their submission by bringing presents to the Messiah in Jerusalem. Also āthe kings of Sheba and Seba offer giftsā. Sheba is in present-day Yemen and Seba in Upper Egypt. They are both rich countries that lie far to the south of Israel.
There is no ruler who will not bow before Him. āAll kingsā ā this leaves no exception ā will ābow down before himā (Psalms 72:11). There is no nation that will not serve Him. āAll nationsā ā this leaves no exception ā will āserve Himā. The Messiah is God. Kings bow down before Him and worship Him. The Messiah is Lord, the āLord of lords and King of kingsā (Revelation 17:14). Every knee bows āof those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Fatherā (Philippians 2:10-1 Kings :). The nations will serve Him in obedience.
The nomads (Psalms 72:9) on the one hand and the kings of Tarsis (Psalms 72:10) on the other represent nations near and nations far. All of them (Psalms 72:11) are to bow down before Him.
Verses 12-14
Nature of the Reign of Messiah
The word āforā (Psalms 72:12) indicates that the reason for what has been said above will now follow. His reign, for which everyone from high to low and from friend to foe will be in awe (Psalms 72:9-1 Kings :), turns out to be a reign of compassionate love. It is not about āYour afflictedā (Psalms 72:2), the afflicted of Godās people, but about the afflicted from among the nations, everyone who needs Him.
By His power He has put an end to all opposition and enmity. In His love He delivers āthe needy when he cries for helpā. He also delivers āthe afflicted, and him who has no helperā. To those who have no helper, He is a Helper. Elihu testifies of Him to Job: āBehold, God is mighty but does not despise [any]ā (Job 36:5). However, as long as we still have our own tools and use them, He cannot help us. He can only help us when we are at our witsā end and we cry out to Him in our distress. Only then can and will He help us (Psalms 107:23-Jonah :).
Even āthe poor and needyā will experience the benefits of His reign (Psalms 72:13). The considerable and rich have exploited and not spared them. The poor have been unable to repay their debts and therefore have had to sell their possessions, their children and themselves. This is how they ended up in slavery. But He will āsaveā them, spare them and not impose burdens (Malachi 3:17).
This will mean healing for them of the many wounds with which they have been beaten by their exploiters and oppressors. Thus He will save āthe lives of the needyā from all their sufferings. āSaveā has the meaning of release from the power of another, in this case from the exploiters and oppressors. This word is also used for āredeemā, as Boaz does in the case of Ruth.
They have so often been victims āof oppression and violenceā (Psalms 72:14), but He will rescue their souls, that is, their very persons, from them. āTheir bloodā and their tears and their suffering will be āprecious in his sightā (cf. Psalms 116:15). They were ransomed by the Messiah-King and thus delivered from their oppressed condition.
Their blood is so precious to Him that He will not allow it to be shed unjustly. He can do that by saving them when their lives are in danger. And if it is shed, He regards their blood as so precious that He will not leave it unrevenged. It means that to the King their life is as precious as His own. He will never be indifferent to their safety or their reputation.
They will realize that He has not forgotten them nor what was done to them. What they have suffered has called to Him and come to His ears (cf. Genesis 4:10; James 5:4). Now the time has come to answer all those prayers unanswered at the time.
Verses 15-17
Blessing of the Reign
The exclamation āso may He liveā is a wish (Psalms 72:15). Life is the great characteristic of the Messiah. That He will live means that His life will have no end (Psalms 21:4). He lives āaccording to the power of an indestructible lifeā (Hebrews 7:15-Esther :). His kingdom is therefore an eternal kingdom. The blessing of the realm of peace is inseparable from His life. Where He reigns in blessing, life is enjoyed in all its fullness. Life is only really life and is only really lived when it is lived in fellowship with Him.
The appreciation of that life, which is visible everywhere in the realm of peace, is expressed by people in various ways:
1. āMay the gold of Sheba be given to Him.ā The gold that is given to Him is His (Haggai 2:8). That they give it to Him means that they acknowledge His right to the most precious thing in creation. In doing so, they are acknowledging His right to all of creation.
2. āLet them pray for him continually.ā In the preceding verses, the King has brought blessings to the needy, to His people, and to the world. In response, they will pray for Him and wish Him Godās blessing. There will be prayed for him ācontinuallyā that He will continue His blessed reign throughout the realm of peace. These prayers reflect the desire for an endless continuation of His reign.
3. āLet them bless Him all day long.ā To bless Him āall day longā means to wish Him well throughout āall dayā of the realm of peace, to speak good things of Him. Literally it says āalways all the dayā and has the meaning of āevery dayā.
Under the blessed reign of the Messiah, there āmay be abundance of grain in the earth, on the top of the mountainsā (Psalms 72:16). Not only does the realm of peace have no lack, but it is characterized by abundance. Faith is already experiencing that a handful of grain can become a great quantity if we go to the Man of God with that little bit (1 Kings 17:12-Ezra :). In the realm of peace, there is an abundance of grain in the valleys and on the mountains. On the mountains, grain normally does not grow, but then it will. The full ears of corn will āwave like [the cedars] of Lebanonā.
Abundant harvests will keep pace with the growth and flourishing of the population in the cities (cf. 1 Kings 4:20; Genesis 15:5; Isaiah 9:3). There is no fear of over-population, no fear of shortage of food, no fear of mismanagement of supplies. Everything is perfectly managed and distributed by the Ruler in righteousness, Who also acts absolutely righteously in this.
Everything depends on Him, Whose Name will endure forever (Psalms 72:17). With His Name He guarantees the immediate enjoyment of all benefits and abundance of blessing. He also guarantees that this will not end. The eye is turned away from the blessing to Him Who blesses, to His Name. The blessing can only be enjoyed by the coming generations in connection with His Name. It is not the blessing that will increase or sprout forth, but His Name, and with it the blessing.
This will happen āas long as the sun [shines]ā. He Himself is āthe sun of righteousnessā (Malachi 4:2). In the light of the Sun, the coming generations will be āblessedā. The blessing of the realm of peace will continue uninterrupted because He is and remains the Source of blessing. This He is not only for His people Israel, but for āall nationsā. They, too, do not bless themselves because of the blessing, but bless Him through Whom they receive the blessing.
Verses 18-19
Blessed
With this wish of blessing or this giving thanks the second book of Psalms closes. It is an elaborated version of the blessing or thanksgiving with which the first book concludes (Psalms 41:13). After describing the Messiahās overall rule and the blessing this means for all creation, reference is made to Him Who is its source. This makes it obvious that fundamentally the LORD and He Who is King are the same Person. He is both at the beginning and at the end of all blessing.
He is āthe LORD God, the God of Israelā (Psalms 72:18). God stands with this people in a special relationship. The blessing of the realm of peace is the blessing that flows from Godās relationship with this people to the ends of the earth. āLORDā is the name of God by which God has made Himself known to His people as the God of the covenant. On that basis He fulfills all the promises He has made to His people. The fulfillment of these promises is the realm of peace.
All the blessings He gives to His people in the realm of peace are wonders from Him. On the peopleā part, there is no right. They have not kept the covenant. But God can fulfill all the promises because the Messiah has taken upon Himself all the obligations of the people, as well as the punishment for their failure. Godās righteous demands have been met by Him. That is the great wonder that He alone has done.
The response cannot be other than an exuberant and eternal praise of āHis glorious Nameā (Psalms 72:19). His glory will fill all the earth (Isaiah 6:3). All creation will radiate His perfections, both in the macrocosm, the vast universe, and in the microcosm, the smallest details. Above all, His glory will be seen in all who are full of the knowledge of Him. They are the special wonders of His grace through redemption that is their portion because of Christās work. They will proclaim His glory forever.
The praise, which goes on forever, is followed by a fitting āAmen, and Amenā. It is both a conclusion, and an assent: so it is, surely, so it is.
Verse 20
The Prayers of David Are Ended
That Davidās prayers end here does not mean that no more prayers of David follow. We will still hear regular prayers of David in the following psalms, such as Psalms 86 and 138-145. The point here is that with the coming of the realm of peace, all of Davidās prayers will be fulfilled.
David here calls himself āthe son of Jesseā and not āthe king of Israelā. By this he refers to his natural and humble origins. He takes a step back, as it were. It is not about him, but about the Messiah, the Son of David. The Lord Jesus is the Shoot that will spring from the stem of Jesse, and a Branch from His roots that will bear fruit (Isaiah 11:1-Exodus :).
Something similar to what is said here of Davidās prayers is seen in āthe last words of Davidā (2 Samuel 23:1). Nor are these his last words in a literal sense, for we hear more words from him afterward. His ālast wordsā are about the reign of the Messiah.
In those last words, as here in this psalm, he calls himself āthe son of Jesseā (2 Samuel 23:1). The issue for him, in fact, is āHe who rules over men righteously, Who rules in the fear of Godā (2 Samuel 23:3-Numbers :). With this Ruler he sinks into nothingness (2 Samuel 23:5), a place he is happy to take. Thus he makes way for the Messiah, the anointed King of God.