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The foregoing psalm was penned by David when he was old, and, it should seem, so was this too; for Solomon was now standing fair for the crown; that was his prayer for himself, this for his son and successor, and with these two the prayers of David the son of Jesse are ended, as we find in the close of this psalm. If we have but God's presence with us while we live, and good hopes concerning those that shall come after us that they shall be praising God on earth when we are praising him in heaven, it is enough. This is entitled "a psalm for Solomon:" it is probable that David dictated it, or, rather, that it was by the blessed Spirit dictated to him, when, a little before he died, by divine direction he settled the succession, and gave orders to proclaim Solomon king, 1Ki 1:30, etc. But, though Solomon's name is here made use of, Christ's kingdom is here prophesied of under the type and figure of Solomon's. David knew what the divine oracle was, That "of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," Ac 2:30. To him he here bears witness, and with the prospect of the glories of his kingdom he comforted himself in his dying moments when he foresaw that his house would not be so with God, not so great not so good, as he wished. David, in spirit, I. Begins with a short prayer for his successor, Ps 72:1. II. He passes immediately into a long prediction of the glories of his reign, Ps 72:2-17. And, III. He concludes with praise to the God of Israel, Ps 72:18-20. In singing this psalm we must have an eye to Christ, praising him as a King, and pleasing ourselves with our happiness as his subjects.

The title of this psalm, in the original, is simply "For Solomon." The words "a psalm" are supplied by the translators. In the margin this is "of" to wit, of Solomon - as if Solomon were the writer. Prof. Alexander renders it, "By Solomon," and supposes, of course, that he was the author. The Septuagint renders it, "For" - εἰς eis - "Solomon." So the Latin Vulgate: "In Salomonem." The Syriac: "Of David; when he constituted Solomon king." Luther: "Of Solomon." It is true that the Hebrew in the title is the same which is used in other psalms where the author is designated, as in Psalm 68; Psalm 69; Psalm 70:1-5, and elsewhere, "of David;" in Psalm 73; Psalm 74, and elsewhere, "of Asaph," etc.; and it is true that the mode of expression would most naturally convey the idea that Solomon was the author; but it is also true that this construction is not necessary as is shown by the fact that it is understood otherwise by the Septuagint, the Latin Vulgate, the Syriac, and by the author of the Chaldee Paraphrase. No one can doubt that the Hebrew is susceptible of this latter interpretation, (see Gesenius on the Hebrew letter lamedh (ל l), which is an inseparable preposition and that the translation "for Solomon" is a fair rendering. The contents of the psalm also demand this construction here. It is wholly improbable that Solomon would pen the predictions in the psalm as referring to himself; but not at all improbable that David would utter these predictions and prayers in reference to his son about to ascend the throne. The language of the psalm is every way appropriate to the supposition that it was composed by David in view of the anticipated glories and the peaceful reign of his son and successor, as an inspired production indicating what that reign would be, and looking onward to the still more glorious and peaceful reign of the Messiah as king. It seems to me, therefore, that the evidence is sufficiently clear that the psalm was composed in reference to Solomon, and not by him; and, if so, the most natural supposition is that it was composed by David. The evidence, indeed, is not positive, but it is such probable evidence as to leave little room for doubt.

It is a question of much importance whether the psalm had original reference to Solomon alone, or whether it had a reference to the Messiah, and is to be reckoned among the Messianic psalms. That it was applicable to the reign of Solomon, as a reign of peace and prosperity, there can be no doubt, and there seems to be as little reason to doubt that it was intended to describe his reign, and that the principal images in the psalm are taken from what it was foreseen would characterize his government; but that it also had reference to the Messiah, and to his reign, will be apparent, I think, from the following considerations:

(1) The testimony of tradition. Thus the ancient Chaldee Paraphrase, which undoubtedly gives the prevailing opinion of the ancient Jews, regards it as referring to the Messiah. The first verse of the psalm is thus rendered in that Paraphrase: "O God, give the knowledge of thy judgments to the king the Messiah - משׁיחא למלכא lemalekâ' meshı̂yachâ' - and thy righteousness to the sons of David the king." The older Jewish writers, according to Schottgen, agreed in applying it to the Messiah.

(2) The fact that it is not applicable, in the fullness of its meaning, to the reign of Solomon. It is true that the psalm describes the general characteristics of that reign as one of peace and prosperity; but it is also true, as will be seen in the progress of the explanation of the psalm, that there are passages in it which cannot be well applied to him, or which have a fullness of meaning - an amplitude of signification - which requires an application to some other state of things than that which occurred under his rule.

(3) The psalm "is" applicable to the Messiah, and accords in its general character, and in the particular expressions, with the other descriptions of the Messiah in the Old Testament. Compare Psalm 72:2, Psalm 72:4, with Isaiah 11:4; Psalm 72:3, with Isaiah 9:6; Psalm 72:5, with Isaiah 9:7. See also Psalm 72:8, Psalm 72:11, Psalm 72:17. It will be shown in the exposition of these verses that they accurately describe the state of things under the Messiah, and that they cannot be literally applied to the reign of Solomon.

(4) it may be added that this interpretation is in accordance with the prevalent style of the Old Testament. No one can doubt, however the fact may be explained, that the writers of the Old Testament "did" look forward to a remarkable personage who was to appear in the future. Whether the reality of the inspiration of the prophets is admitted or denied, they somehow had conceived "that notion," and this idea is constantly manifesting itself in their writings. They delight to dwell upon the prospect of his appearing; they dwell with pleasure on his characteristics; they turn to him in times of national trouble; they anticipate final deliverance under him alone. They describe him as clothed with regal magnificence; they exalt him to the highest rank; they represent him as most beautiful in character, and most mighty in power; they apply to him the most exalted names; priest; prophet; prince; king; warrior; angel; "God." We are not surprised to find the sacred writers recurring to this idea at any time, whatever may be the subject on which they are writing; and to think of the Old Testament "without a Messiah," would be much the same as to think of the Iliad without Achilles; or the AEneid without AEneas; or "Hamlet" without Hamlet. It is for those who deny the inspiration of the prophets to explain how this idea sprang up in their minds; they cannot deny the fact that it was there. There is, perhaps, no part of the Old Testament where this is more manifest than in the psalm before us. It bears all the marks of having been composed under the influence of such an idea.

The psalm consists of two parts:

I. A description of the reign of the "king" - the Messiah, Psalm 72:1-17.

II. A doxology, Psalm 72:18-19.

I. A description of the reign of the "king" - the Messiah. That reign would be

(1) A reign of righteousness. justice would be done to all; the poor and down-trodden would be protected; prosperity would attend the righteous; the whole course of the administration would be in favor of virtue and religion, Psalm 72:1-7.

(2) The reign would be universal, Psalm 72:8-11. The king would have dominion from sea to sea, foreign princes would send him presents; all kings would bow down before him; and all nations would serve him.

(3) it would be a reign of benevolence; a reign that would have special regard for the poor; the needy, and the oppressed, Psalm 72:12-14.

(4) it would be perpetual; it would spread afar, and endure forever, Psalm 72:15-17.

II. The doxology, Psalm 72:18-19; a doxology eminently appropriate in view of the prospective glories of the reign of the Messiah. For such a kingdom, for such a reign of glory and beneficence, for such mercy shown to mankind in the prospect of setting up such a dominion, it was meet that the heart should be filled with adoration, and that the lips should pour forth blessings on the name of God.

To the psalm a postscript is added, Psalm 72:20, intimating that this was the close of the collection of psalms ascribed to David. On the meaning of this, see the notes at the verse.

David prays to God for Solomon, Psalm 72:1; prescribes Solomon's work, Psalm 72:2; the effects of his administration, Psalm 72:3-7; the extent of his dominion, Psalm 72:8-11; his mercy and kindness to the poor, and the perpetuity of his praise, Psalm 72:12-17. God is blessed for his power and goodness; and the psalmist prays that the whole earth may be filled with his glory, Psalm 72:18-20.

The title לשלמה lishelomoh, we translate, A Psalm for Solomon. The Chaldee says, "By the hand of Solomon, spoken prophetically." The Syriac, "A Psalm of David, when he had constituted Solomon king." All the other Versions attribute it to Solomon himself. But in the conclusion of the Psalm it appears to be attributed to David. "The prayers of David the son of Jesse are ended." It is most probably a Psalm of David, composed in his last days, when he had set this beloved son on the throne of the kingdom. "Then," says Calmet, "transported with joy and gratitude, he addressed this Psalm to God, in which he prays him to pour out his blessings on the young king, and upon the people. He then, wrapped up in a Divine enthusiasm, ascends to a higher subject; and sings the glory of the Messiah, and the magnificence of his reign. Hence it is that we may see in this Psalm a great number of expressions which cannot relate to Solomon, unless in a hyperbolical and figurative sense; but, applied to Christ, they are literally and rigorously exact."

INTRODUCTION TO Psalm 72

A Psalm for Solomon. The title of this psalm is by some rendered, "a psalm of Solomon" (h); as a psalm "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" (i); the Messiah, the antitypical Solomon; who is often called by this name in the Song of Songs; see Sol 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 Tertullian (k), 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 Abarbinel (l) 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.''

(h) "ipsius Selomoh", Vatablus; Salomonis, Cocceius. (i) "De Salomone", Muis. (k) Adv. Marcion. l. 5. c. 9. (l) Mashmiah Jeshuah, fol. 78. 2, 3.

LXXII.

At the first glance this psalm looks like one that would readily yield up not only its meaning, but its purpose and authorship. Odes in honour of royalty generally tell their own tale, and here we certainly have a prayer for a king, the son of a king, who is to be at once glorious and good, renowned and just, in whose reign peace is to “lie like a line of light from verge to verge,” plenty is to crown the year with happiness, and the empire is to be as wide abroad as the government is righteous and beneficent at home. But, making every allowance for poetical exaggeration, it is impossible to find any monarch of Israel whose reign the poem exactly describes. The name of Solomon is naturally the first to suggest itself, as it did to those who prefixed the inscription. Undoubtedly the memory of his imperial greatness inspired the song. The psalmist looks for deliverance not to the sword, but to a wise and understanding heart. He prays that the king may be animated by the spirit which dictated Solomon’s choice to discern between good and evil; and he perceives that the only solid foundation for national prosperity is a just administration. Internal justice, external power and prosperity, would go hand in hand. All this might have been breathed as a prayer at Solomon’s succession; but the tone (Psalm 72:12-14) is hardly such as we should expect at the close of David’s reign. These verses read rather like the hope of one who had seen the nation sunk in distress, and who hailed the advent of a young prince as bearing promise of restoration and renewal of power and glory. Josiah has been suggested by Ewald, as meeting these conditions; a foreign prince, Ptolemy Philadelphus, by Hitzig and Reuss. But the view which regards the psalm as Messianic, i.e., descriptive of the peace and plenty and power anticipated under a prince as yet unborn and unknown, who was to come of David’s line to restore the ancient glory of the theocracy, best suits its general tone. The verse is easy and graceful, with a regular parallelism, but an uncertain division of stanzas.

Title.—According to usage, this inscription can mean only of Solomon, denoting authorship. (See Introduction.)

The preceding Psalm dwells much upon the righteousness of God: this Psalm depicts the blessings which will flow from the righteousness of His earthly representative, the theocratic king. In Psalm after Psalm in this book we have heard the cry of the oppressed: here is unfolded to our view the splendid vision of a perfect ruler who shall be the champion of the oppressed, whose glory will be, “redressing human wrong.”

i. The Psalm begins with a prayer that God will endow the king with the knowledge of His laws and with the spirit of His righteousness. Thus equipped he will fulfil the ideal of his office, as the just ruler who protects the oppressed, and secures for his people the blessings of peace and plenty (Psalm 72:1-7).

ii. Thus far the Psalmist has dealt with the relation of the king to his own people. Now, taking a wider sweep, he prays that he may have a world-wide dominion, and that the wealthiest and most distant nations may bring him tribute, won by the moral supremacy of his beneficent rule to offer him their voluntary homage ((Psalm 72:8-14).

iii. The Psalm concludes with prayers for the welfare of the king himself, for the prosperity of his people, and for the undying perpetuation of his memory as the benefactor of the nations, in whom the promise made to the seed of Abraham finds its fulfilment ((Psalm 72:15-17).

In rendering the title ‘A Psalm for Solomon,’ the A.V. follows the LXX (εἰς Σαλωμών) in regarding Solomon as the subject of the Psalm. Similarly the Syriac Version entitles it, ‘A Psalm of David, when he had made Solomon king, and a prophecy concerning the Advent of the Messiah and the calling of the Gentiles.’ But this explanation is untenable. The analogy of the other Psalm-titles points to the rendering of A.V. marg. and R.V., supported by all the other Ancient Versions, ‘A Psalm of Solomon.’ It seems then to have been regarded as having been composed by Solomon as an intercession to be used by the people on his behalf. Nor is this an impossible view of its origin and purpose. If the “last words” of David, uttered in the spirit of prophecy shortly before his death, describe the blessings which would flow from the rule of a righteous king, animated by the spirit of justice and guided by the fear of God, and anticipate the rise of such a righteous king out of his house in virtue of the eternal covenant which God has made with him, why should not the first words of Solomon be a prayer that these great hopes should be realised in himself by the world-wide extension and eternal duration of a kingdom founded in righteousness?

Many of the arguments urged against the Solomonic date are of little real weight. (1) It is said that in Psalm 72:2 the whole people is spoken of as ‘afflicted,’ and that Psalm 72:12-14 “read like the hope of one who had seen the nation sunk in distress.” But the reference is not to the nation as a whole, but to the poor and weak within it who were always liable to be hardly treated by the rich and powerful. (2) Psalm 72:8 is said to be a quotation from Zechariah 9:10; and Psalm 72:12 from Job 29:12. It is however by no means clear that the Psalmist is the borrower. (3) The clear and flowing style is thought to be the mark of a later age. Delitzsch on the contrary finds in the somewhat artificial style a mark of the Solomonic period, and the argument is not one which can be pressed.

On the whole however the Psalm seems rather to reflect the memories of Solomon’s imperial greatness than to anticipate it. For what later king it was written must remain uncertain. It may have been for Hezekiah, who came to the throne at a time when grave social evils called for reform, and when the hope of the advent of the ideal king in the near future animated the minds of the prophets. It is even possible that the Psalm does not refer to any particular king, but is a prayer for the establishment of the Messianic kingdom under a prince of David’s line according to prophecy, the lyrical counterpart in fact of Zechariah 9:9 ff. At the same time it does appear to have a definite historical background, and to be a prayer for a king who is actually on the throne. The prayer in the Psalms of Solomon for the advent of the Messianic king (Introd. p. xlix) has an altogether different tone.

The hypothesis of Hitzig and others, approved by Cheyne, that it refers to some non-Israelite king, such as Ptolemy Philadelphus (b.c. 285), may safely be rejected. It is not conceivable that a poet of real patriotism, not to say of inspiration in the higher sense of the word, it should have so grovelled to a heathen monarch as to apply to him the sacred language of Messianic hope, and to connect his name with the solemn promises to the seed of Abraham and the house of David.

But if the primary reference of the Psalm is to some actual king of Judah, it is plain that it reaches far beyond him. It is a ‘Messianic’ Psalm. It presents a picture of the kingdom of God upon earth in its ideal character of perfection and universality. It is thus in its nature not only a prayer and a hope but a prophecy. As each successive king of David’s line failed to realise the ideal, it became clearer and clearer that its words pointed forward to One who was to come, to the true “Prince of Peace.” Hence the Targum interprets it of the Messiah. It paraphrases Psalm 72:1 thus:

“O God, give the precepts of Thy judgement to King Messiah,

And Thy righteousness to the son of king David:”

and it interprets Psalm 72:17 of the pre-existence of His name:

“His name shall be remembered for ever;

And before the sun existed was His name prepared;

And all peoples shall be blessed in His merits.”

According to the Talmud and Midrash, Yinnôn—the word in Psalm 72:17 which is rendered shall be continued or shall have issue—is one of the eight names of the Messiah. “His Name,” so the Rabbis mystically interpreted the passage, “is Yinnon. Why is He called Yinnon? Because He will make those who sleep in the dust to flourish”: i.e. He will raise the dead.

Following the example of Jewish exegesis, the Christian Church has rightly understood the Psalm to refer to Christ. Yet it is never quoted in the N.T. Possibly the regal aspect of the Messiah was so dominant in the first age (Acts 1:6) that it needed to be kept in the background, until men had learnt that His kingdom was “not of this world,” but a spiritual kingdom.

It was fitly chosen by the Early Church as the special Psalm for the Epiphany, foretelling as it does the homage of the nations to the Messiah, of which the visit of the Wise Men was the earnest.

It was a favourite Psalm of St Edmund, the martyr king of East Anglia, who spent a year in retirement that he might learn the Psalter by heart, so as to be able to repeat it in his intervals of leisure. Its kingly ideal seems to have moulded his life.

Prayer for Solomon

A psalm for Solomon.

¹ Give the king thy judgments, O God, and thy righteousness unto the king's son.

This verse is a prayer for the king, even the king's son.

I. We may apply it to Solomon: Give him thy judgments, O God! and thy righteousness; make him a man, a king; make him a good man, a good king. 1. It is the prayer of a father for his child, a dying blessing, such as the patriarchs bequeathed to their children. The best thing we can ask of God for our children is that God will give them wisdom and grace to know and do their duty; that is better than gold. Solomon learned to pray for himself as his father had prayed for him, not that God would give him riches and honour, but a wise and understanding heart. It was a comfort to David that his own son was to be his successor, but more so that he was likely to be both judicious and righteous. David had given him a good education (Pr 4:3), had taught him good judgment and righteous, yet that would not do unless God gave him his judgments. Parents cannot give grace to their children, but may by prayer bring them to the God of grace, and shall not seek him in vain, for their prayer shall either be answered or it shall return with comfort into their own bosom. 2. It is the prayer of a king for his successor. David had executed judgment and justice during his reign, and now he prays that his son might do so too. Such a concern as this we should have for posterity, desiring and endeavouring that those who come after us may do God more and better service in their day than we have done in ours. Those have little love either to God or man, and are of a very narrow selfish spirit, who care not what becomes of the world and the church when they are gone. 3. It is the prayer of subjects for their king. It should seem, David penned this psalm for the use of the people, that they, in singing, might pray for Solomon. Those who would live quiet and peaceable lives must pray for kings and all in authority, that God would give them his judgments and righteousness.

II. We may apply it to Christ; not that he who intercedes for us needs us to intercede for him; but, 1. It is a prayer of the Old-Testament church for sending the Messiah, as the church's King, King on the holy hill of Zion, of whom the King of kings had said, Thou art my Son, Ps 2:6,7. "Hasten his coming to whom all judgment is committed;" and we must thus hasten the second coming of Christ, when he shall judge the world in righteousness. 2. It is an expression of the satisfaction which all true believers take in the authority which the Lord Jesus has received from the Father: "Let him have all power both in heaven and earth, and be the Lord our righteousness; let him be the great trustee of divine grace for all that are his; give it to him, that he may give it to us."

Ps 72:1-19.

For, or literally, "of Solomon." The closing verse rather relates to the second book of Psalms, of which this is the last, and was perhaps added by some collector, to intimate that the collection, to which, as chief author, David's name was appended, was closed. In this view, these may consistently be the productions of others included, as of Asaph, sons of Korah, and Solomon; and a few of David's may be placed in the latter series. The fact that here the usual mode of denoting authorship is used, is strongly conclusive that Solomon was the author, especially as no stronger objection appears than what has been now set aside. The Psalm, in highly wrought figurative style, describes the reign of a king as "righteous, universal, beneficent, and perpetual." By the older Jewish and most modern Christian interpreters, it has been referred to Christ, whose reign, present and prospective, alone corresponds with its statements. As the imagery of the second Psalm was drawn from the martial character of David's reign, that of this is from the peaceful and prosperous state of Solomon's.

1. Give the king, &c.--a prayer which is equivalent to a prediction.

judgments--the acts, and (figuratively) the principles of a right government

(Joh 5:22; 9:39).

righteousness--qualifications for conducting such a government.

king's son--same person as a king--a very proper title for Christ, as such in both natures.