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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.
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Prayer for Solomon
简体中文
为所罗门祷告
所罗门的诗。
¹ 神啊，求你将判断的权柄赐给王，将公义赐给王的儿子。
本节是为王——也就是王的儿子——的祷告。
一、我们可将其应用于所罗门：「神啊，求你将『判断的权柄』赐给他，将『公义』赐给他」；使他作人、作王，使他作好人、作好王。1. 这是父亲为儿女的祷告，是临终的祝福，正如先祖遗留给儿女的。我们能为儿女向神求的至美之事，便是神赐他们智慧与恩典，知道并尽自己的本分；这胜于金子。所罗门学会为自己祷告，正如他父亲为他祷告一样——不求神赐他富足尊荣，而是求一颗智慧明达的心。大卫自己作王之后由儿子继位，已是安慰；更使他欣慰的，是儿子既有断事的智慧，又行公义。大卫已给他好的教育（箴4:3），已教训他「断事与公义」之道；但若非神赐他判断的权柄，这些仍不足。父母不能把恩典给儿女，却能借祷告把他们带到恩典之神面前，并必不徒然寻求他，因为他们的祷告或蒙应允，或带着安慰回到自己怀中。2. 这是君王为他继位者的祷告。大卫在位时施行公平公义，如今他求儿子也照样行。我们对于后代也当有此关怀——愿望并努力使后继者在我们之后的日子比我们更好地事奉神。对神对人毫无爱心、心胸狭窄自私的人，才不问世界与教会将来如何。3. 这是臣民为他们君王的祷告。看来大卫写本篇是给百姓用的，使他们借唱颂为所罗门祷告。愿过安宁太平生活的人，必须为君王和一切在位的祷告，求神赐他们判断的权柄与公义。
二、我们可将其应用于基督；并非那为我们代求的，需要我们为他代求；但，1. 这是旧约教会求差遣弥赛亚作为教会之王——「锡安圣山上的王」——的祷告，万王之王论到他曾说：「你是我的儿子」（诗2:6-7）。「求你快快来到那审判之权全交给他的一位」；我们也当如此催促基督的再来，那时他「按公义审判天下」。2. 这是表明一切真信者对主耶稣从父所受权柄的满意：「愿他在天上地下掌一切权，作我们的义；愿他作神一切恩典为属他之人所立的大受托者；求你赐给他，使他可以赐给我们。」
英文原文
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."
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The Kingdom of Messiah
简体中文
弥赛亚的国度
² 他要按公义审判你的民，按公平审判你的穷苦人。
³ 大山小山，必因公义使民得平安。
⁴ 他必为民中的穷苦人断案，拯救穷乏之人的后裔，并要破碎欺压人的人。
⁵ 太阳还存，月亮还在，人要敬畏你，直到万代。
⁶ 他必降临，像雨降在已割的草地上，如甘霖滋润田地。
⁷ 在他的日子，义人要发旺；大有平安，好像月亮长存。
⁸ 他要执掌权柄，从这海直到那海，从大河直到地极。
⁹ 住在旷野的，必在他面前下拜；他的仇敌必舔土。
¹⁰ 他施和海岛的王要进贡；示巴和西巴的王要献礼物。
¹¹ 诸王都要叩拜他；万国都要事奉他。
¹² 因为穷乏人呼求的时候，他要搭救；没有人帮助的困苦人，他也要拯救。
¹³ 他要怜恤贫穷和穷乏的人，拯救穷苦人的灵魂。
¹⁴ 他要救赎他们脱离欺压和强暴；他们的血在他眼中看为宝贵。
¹⁵ 他必存活；示巴的金子要奉给他；人要常常为他祷告，终日称颂他。
¹⁶ 在地的山顶上，五谷必茂盛；所结的果子要动摇如黎巴嫩；城里的人要发旺如地上的草。
¹⁷ 他的名要存到永远，要被传颂如太阳还在之时；人要因他蒙福；万国都要称他有福。
这是在所罗门作王的影儿之下，对基督国度之昌盛与永存所作的预言。这话的引入，1. 作为加强祷告的恳求：「主啊，『将你的审判和你的公义赐给他』，他便要『按公义审判你的百姓』，如此便达成他被高举的目的」（诗72:2）。「将你的恩赐给他，你所交托他的百姓便要因此得福。」「因为 神爱以色列，才立他作他们的王，为他们施行公平和公义」（代下9:8）。我们可以凭信心向 神恳求那有理由认为对他教会有共同益处的恩典。2. 作为对祷告的平安回答。正如我们借信心的祷告向 神的怜悯之应许回答，照样 神也借怜悯之应许向我们信心的祷告回答。这预言必是指弥赛亚的国度，这是明显的，因为其中有许多话不能应用在所罗门的统治上。所罗门的施政在起初确实大有公义与平安；但在他作王的末了，却既有患难也有不义。此处所说的国度要如同太阳一般长存，但所罗门的国很快就衰亡了。所以连犹太的解经家也将它解为弥赛亚的国度。
让我们观察此处所宣告的许多又大又宝贵的应许——这些应许惟独在基督的国度里才能完全应验；然而其中有些在所罗门作王之时已部分应验。
一、那将是「公义的政权」（诗72:2）：「他必按公义审判你的百姓。」参看赛11:4。基督国度的一切律法都与永恒的公正法则相符；它为解救那已破坏之律法的严厉而设立的衡平法院，实在是公平的法院；对他末了审判的判决，必无人能提出异议。他国度的平安必由公义来维持（诗72:3）；因为惟有「公义如海浪滔滔」之时，平安才「好像江河」。世界必按公义受审（徒17:31）。
二、那将是「和平的政权」：「大山小山，必使民得平安」（诗72:3）；哈蒙德博士如此解：所罗门国中高低各级的司法法院。那里必有「大有平安」（诗72:7）。所罗门的名字意为「平安的」，他的统治也确是如此；因为在其间以色列享受了前一王朝所得的胜利，并保持了那王朝的安宁与安息。但平安更是基督国度的荣耀；因为这国度无论在哪里流行，便使人得与 神和好、与自己和好、也彼此和好，并杀灭一切仇恨；因为他是我们的和睦。
三、贫穷穷乏的人将格外蒙这政权所保护：「他必审判你的穷苦人」（诗72:2）。那些因守住无亏的良心而致贫穷的人是 神的穷人，他们必蒙特别的看顾，必按公平为他们断案，特别记念他们的案子，并特别为他们的冤屈报仇。「民中的穷苦人」和「穷乏之人的后裔」，他必审判拯救（诗72:4）。这话在（诗72:12-13）又重复强调，表明基督必为着他受屈的穷人坚持他的案子。「他必搭救穷乏人」——那任凭欺压者宰割的人；「他也要拯救困苦人」，既因他们「没有人帮助」，也因帮助他们是他的荣耀，更因他们向他呼求，他已应许照他们的祷告帮助他们；他们借祷告「将自己交托给他」（诗10:14）。「他要怜恤那投奔他怜悯的穷乏人」，并不严苛严厉地待他们；他「必拯救他们的灵魂」，那也就是他们所愿的一切。「虚心的人有福了，因为天国是他们的。」基督是穷人的王。
四、骄傲的欺压者必受报应：「他必破碎他们」（诗72:4），夺去他们害人的权势，并为他们所行的一切祸患惩罚他们。这正是贤君的本分：「宽恕被征服的，降卑骄傲的。」魔鬼是那大欺压者，基督要破碎他，并要毁灭他的国度。「他必用口中的气杀灭那恶者」（赛11:4），并要拯救他百姓的灵魂「脱离欺压和强暴」（诗72:14）。他必救他们脱离撒但的权势——它既如同古蛇借诡诈行事以陷害人，又如同吼叫的狮子借强暴行事以恐吓吞吃人。他们的血在他眼中如此宝贵，以致无论是借撒但或其差役的诡诈或强暴所流的一滴，都必被追讨。基督是一位王，他虽然有时呼召他的子民为他抵挡到流血的地步，却从不滥花他们的血，也绝不容它流失，除非为着关系到他自己的荣耀和他们的益处，以及补满他们仇敌罪孽之度的事。
五、宗教将在基督的政权下昌盛（诗72:5）：「太阳还存，月亮还在，人要敬畏你。」所罗门确实建造了圣殿，在他治下 神的敬畏和敬拜一度保持得很好，但并未持续多久；所以这话必是指向基督的国度——其一切子民都被带到、并被保守在 神的敬畏之中；因为基督教对于自然宗教的扶持与推进，有直接的倾向和有力的影响。对基督的信必建立并保守对 神的敬畏；所以所传永远的福音是：「敬畏 神，将荣耀归给他」（启14:7）。基督的政权既促进对 神的敬虔，也促进人与人之间的公正与仁爱（诗72:7）：「在他的日子，义人要发旺」；公义必被践行，那行公义的人必被高举。公义必丰盛、得着美名，必执掌权柄。基督的律法写在人心里，使人诚实公正，并凡物归该得的；它也使人彼此相爱，因此就结出「大有平安」的果子，将刀打成犁头。圣洁与爱心在基督国度中都是永久的，必永不衰残，因为其子民「必敬畏 神，如同太阳月亮长存」；基督教在认信上既已在世上立定根基，便要保守其地步直到末了；而在能力上既已在人心里立定根基，便要住在其中，直到因死之故，日头、月亮和星辰（就是身体的感官）都变黑之时。在世上一切变迁和人生一切变化之中，基督的国度必自支持；若对 神的敬畏如同日月长存，那「大有平安」也必如此。教会的平安、灵魂的平安，必与其纯洁和敬虔并行，并与之同久。
六、基督的政权对于一切忠信爱他的子民，必极其安慰（诗72:6）：他必借他圣灵的诸般恩典和安慰，「像雨降在已割的草地上」；不是降在被割倒的草上，而是留在生长的草上，使它虽然被斫斫，却能再发旺。基督的福音如同雨滴落下，软化那刚硬的土，滋润那干旱的，使它发青结果（赛55:10）。让我们的心「喝下那雨水」（来6:7）。
七、基督的国度必大大扩展并扩充；今细看：
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他版图的广度（诗72:8）：「他必执掌权柄，从这海直到那海」（从南海到北海，或从红海到地中海），「从大河」——幼发拉底河或尼罗河——「直到地极」。所罗门的版图极其广大（王上4:21），正如创15:18所应许的。但没有提名任何海、任何河，为要借这些谚语式的表达暗示主耶稣普世的王权。他的福音「已经被传给万民」（太24:14），「世上的国」必「成为他的国」（启11:15）——当外邦人的数目添满之时。他的版图必扩展到那些国家：（1）从前与他生疏的：「住在旷野的」，远离通衢大道，少有所闻的人，必听见救赎主和借他得救赎的佳音，「必在他面前下拜」，信他、接纳他、敬拜他，负他的轭。在主耶稣面前，我们众人若不俯伏便是折断；若折断便灭亡——若俯首便永远得救。（2）从前与他为敌、曾与他争战的：「他们必舔土」；他们必被贬低、被丢入尘土之中，因愤怒而咬地，并因饥饿而以尘土为粮——那是蛇的食物（创3:15），因为他们的种子正是从他而出；当他的仇敌自己既已如此蒙羞被贬，还有什么人他不能管辖呢？
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他进贡者的尊贵。他不但治理那住旷野的人——村夫和农舍之民，也治理那住宫殿的人（诗72:10）：「他施和海岛的王」——那离以色列最远、是「外邦人的海岛」（创10:5）的，「必将贡物献给他」，作为他们的主权之主——他们借着他并在他之下持有自己的冠冕和一切王土。他们必讨好他的恩眷，与他结交，好听见他的智慧。这话在所罗门身上字面应验了（「天下诸王都求见所罗门的面，各带贡物」，代下9:23-24），在基督身上也应验了——东方的博士来到拜他并「献礼物」给他之时（太2:11），他们大概是本国头等人物。他们要将「自己献上」；这就是我们所能献给基督的最好礼物，没有这个，别的礼物都不蒙悦纳（罗12:1）。他们「要献礼物」——就是祷告和赞美的属灵祭物，献给基督为他们的 神，献在基督为他们那使凡物成圣的祭坛之上。他们归向 神，被称为「献上外邦人为祭」（罗15:16）。不但如此，或早或迟，诸王都必「在他面前叩拜」——或是为尽他们对他的本分，或是为从他受判语（诗72:11）。他们必俯伏在他面前——或是作他甘心的子民，或是作他被征服的俘虏；或是求他怜悯的恳求者，或是等他判决的待审者。诸王既已臣服，百姓自然也来：「万国都要事奉他」；万民都必蒙召进入他的事奉；万民中必有人进入其中，并且各国各族都必有「香献给他，献洁净的供物」（玛1:11，启7:9）。
八、他必为一切子民所尊崇所敬爱（诗72:15）：「他必存活」；他的子民必愿他长命（「王啊，愿王万岁」），这是理所当愿的；因为他曾说：「因我活着，你们也要活着」；关于他，「有见证说他是活的，永远活着，替他们祈求」（来7:8、25）。他必存活，且茂盛地活；1. 必有礼物献给他。他虽然无物也可存活——因为他既不需要任何人的礼物，也不需要任何人的事奉，但「示巴的金子」仍要奉给他——金，那最好的金属；示巴的金，大概是当时最精的金；因为那至善者必以最佳之物事奉。那些拥有这世界财富丰盛、手中有金的人，必须将金献给基督，用它事奉他，用它行善。「你要以财物尊荣耶和华。」2. 必有祷告为他而献，且是常常献。百姓曾为所罗门祷告，这就使他并他的王朝成为他们的大福。臣民的本分是为君王和一切在位的恳求、祷告、代求、祝谢——不是像人所常行的那样作礼貌性的恭维，而是出于对公众福祉的关切。但这话如何应用于基督呢？他不需要我们的祷告，也不能从中得着什么益处。但旧约圣徒曾为他的来临祷告，并且是常常为此祷告；因为他们称他为「那将要来的」。如今他既已来到，我们必须为他福音的成功和他国度的进展祷告——他称之为为他祷告（和散那归于大卫的子孙，愿他的王朝亨通）；我们也必须为他的再来祷告。这话也可读作：「必借着他献上祷告」，或「为他的缘故」；我们向父所求的一切，必奉他的名，并仰赖他的代求。
- 必有赞美献给他，并有人高声颂扬他的智慧、公义、良善：「终日必有人称赞他。」我们借每日奉他的名祷告而尊荣他。子民当善待那些成为他们之福的政权；基督徒更当赞美耶稣基督，每日赞美他；因为他们所有一切都欠他，他们对他负有最高的本分。
九、在他的政权下，无论是粮食和人口——无论是乡间地土的果子，还是城里居住的人民，都必奇妙地加增（诗72:16）。1. 乡间必富足。只要在山顶上撒下「一把五谷」——那里本可料想收获不多——然而「所结的果子要动摇如黎巴嫩」；它必长起来如同树林，又密又高又壮，如同黎巴嫩的香柏树。连在山顶上地土也必一把一把地出产；那是丰盛的说法（创41:47），正如房顶上的草被称为「割的人不能装满一把」的。这话可应用于弥赛亚日子中福音种子奇妙的结实。一把这样的种子，撒在外邦人如山如荒的土上，结出了归于基督的奇妙丰收，那果子「摇动如黎巴嫩」。田地「已经发白，可以收割了」（约4:35，太9:37）。一粒芥菜种长成了大树。2. 城镇必人口繁多：「城里的人必发旺如草」——论其数目、论其青翠。福音教会——在人中间 神的城——必有一切昌盛的记号，必有许多人加添其中，其中的人也必在其间得福。
十、他的政权必永久——既为他的尊荣，也为他子民的福乐。主耶稣必永远作王，这话惟独能应用在他身上，完全不能应用在所罗门身上。惟独基督必「被万代敬畏」（诗72:5），「如同日月长存」（诗72:7）。1. 君王的尊荣是不朽的，必永不玷污（诗72:17）：「他的名必存到永远」；尽管黑暗的权势用尽一切恶毒的计谋和努力要抹杀他名的光彩，要剪断他的谱系，它仍必被保全；它必被延续；它必被传扬。属地君王的名字是在他们的后裔中延续，基督的名则是在他自己里面延续。「他的名必传给后裔。」世界尚存之日，万国都必称他有福，必因他称颂 神，不断说他好话，并以为自己在他里面有福。直到末了，直到永远，他的名必被颂扬，必被使用；万口必向他承认，万膝必在他面前跪拜。2. 百姓的福乐也是普遍的；它是完全而永远的：「人必因他蒙福」，真实而永远地蒙福。这明明是指着赐给列祖的应许——万族必在弥赛亚里得福（创12:3）。
英文原文
The Kingdom of Messiah
² He shall judge thy people with righteousness, and thy poor with judgment.
³ The mountains shall bring peace to the people, and the little hills, by righteousness.
⁴ He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.
⁵ They shall fear thee as long as the sun and moon endure, throughout all generations.
⁶ He shall come down like rain upon the mown grass: as showers that water the earth.
⁷ In his days shall the righteous flourish; and abundance of peace so long as the moon endureth.
⁸ He shall have dominion also from sea to sea, and from the river unto the ends of the earth.
⁹ They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust.
¹⁰ The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts.
¹¹ Yea, all kings shall fall down before him: all nations shall serve him.
¹² For he shall deliver the needy when he crieth; the poor also, and him that hath no helper.
¹³ He shall spare the poor and needy, and shall save the souls of the needy.
¹⁴ He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight.
¹⁵ And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; and daily shall he be praised.
¹⁶ There shall be a handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth.
¹⁷ His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed.
This is a prophecy of the prosperity and perpetuity of the kingdom of Christ under the shadow of the reign of Solomon. It comes in, 1. As a plea to enforce the prayer: "Lord, give him thy judgments and thy righteousness, and then he shall judge thy people with righteousness, and so shall answer the end of his elevation, Ps 72:2. Give him thy grace, and then thy people, committed to his charge, will have the benefit of it." Because God loved Israel, he made him king over them to do judgment and justice, 2Ch 9:8. We may in faith wrestle with God for that grace which we have reason to think will be of common advantage to his church. 2. As an answer of peace to the prayer. As by the prayer of faith we return answers to God's promises of mercy, so by the promises of mercy God returns answers to our prayers of faith. That this prophecy must refer to the kingdom of the Messiah is plain, because there are many passages in it which cannot be applied to the reign of Solomon. There was indeed a great deal of righteousness and peace, at first, in the administration of his government; but, before the end of his reign, there were both trouble and unrighteousness. The kingdom here spoken of is to last as long as the sun, but Solomon's was soon extinct. Therefore even the Jewish expositors understand it of the kingdom of the Messiah.
Let us observe the many great and precious promises here made, which were to have their full accomplishment only in the kingdom of Christ; and yet some of them were in part fulfilled in Solomon's reign.
I. That it should be a righteous government (Ps 72:2): He shall judge thy people with righteousness. Compare Isa 11:4. All the laws of Christ's kingdom are consonant to the eternal rules of equity; the chancery it erects to relieve against the rigours of the broken law is indeed a court of equity; and against the sentence of his last judgment there will lie no exception. The peace of his kingdom shall be supported by righteousness (Ps 72:3); for then only is the peace like a river, when the righteousness is as the waves of the sea. The world will be judged in righteousness, Ac 17:31.
II. That it should be a peaceable government: The mountains shall bring peace, and the little hills (Ps 72:3); that is (says Dr. Hammond), both the superior and the inferior courts of judicature in Solomon's kingdom. There shall be abundance of peace, Ps 72:7. Solomon's name signifies peaceable, and such was his reign; for in it Israel enjoyed the victories of the foregoing reign and preserved the tranquillity and repose of that reign. But peace is, in a special manner, the glory of Christ's kingdom; for, as far as it prevails, it reconciles men to God, to themselves, and to one another, and slays all enmities; for he is our peace.
III. That the poor and needy should be, in a particular manner, taken under the protection of this government: He shall judge thy poor, Ps 72:2. Those are God's poor that are impoverished by keeping a good conscience, and those shall be provided for with a distinguishing care, shall be judged for with judgment, with a particular cognizance taken of their case and a particular vengeance taken for their wrongs. The poor of the people, and the children of the needy, he will be sure so to judge as to save, Ps 72:4. This is insisted upon again (Ps 72:12,13), intimating that Christ will be sure to carry his cause on behalf of his injured poor. He will deliver the needy that lie at the mercy of their oppressors, the poor also, both because they have no helper and it is for his honour to help them and because they cry unto him and he has promised, in answer to their prayers, to help them; they by prayer commit themselves unto him, Ps 10:14. He will spare the needy that throw themselves on his mercy, and will not be rigorous and severe with them; he will save their souls, and that is all they desire. Blessed are the poor in spirit, for theirs is the kingdom of heaven. Christ is the poor man's King.
IV. That proud oppressors shall be reckoned with: He shall break them in pieces (Ps 72:4), shall take away their power to hurt, and punish them for all the mischief they have done. This is the office of a good king, Parcere subjectis, et debellare superbos—To spare the vanquished and debase the proud. The devil is the great oppressor, whom Christ will break in pieces and of whose kingdom he will be the destruction. With the breath of his mouth shall he slay that wicked one (Isa 11:4), and shall deliver the souls of his people from deceit and violence, Ps 72:14. He shall save from the power of Satan, both as an old serpent working by deceit to ensnare them and as a roaring lion working by violence to terrify and devour them. So precious shall their blood be unto him that not a drop of it shall be shed, by the deceit or violence of Satan or his instruments, without being reckoned for. Christ is a King, who, though he calls his subjects sometimes to resist unto blood for him, yet is not prodigal of their blood, nor will ever have it parted with but upon a valuable consideration to his glory and theirs, and the filling up of the measure of their enemies' iniquity.
V. That religion shall flourish under Christ's government (Ps 72:5): They shall fear thee as long as the sun and moon endure. Solomon indeed built the temple, and the fear and worship of God were well kept up, for some time, under his government, but it did not last long; this therefore must point at Christ's kingdom, all the subjects of which are brought to and kept in the fear of God; for the Christian religion has a direct tendency to, and a powerful influence upon, the support and advancement of natural religion. Faith in Christ will set up, and keep up, the fear of God; and therefore this is the everlasting gospel that is preached, Fear God, and give honour to him, Re 14:7. And, as Christ's government promotes devotion towards God, so it promotes both justice and charity among men (Ps 72:7): In his days shall the righteous flourish; righteousness shall be practised, and those that practise righteousness shall be preferred. Righteousness shall abound and be in reputation, shall command and be in power. The law of Christ, written in the heart, disposes men to be honest and just, and to render to all their due; it likewise disposes men to live in love, and so it produces abundance of peace and beats swords into ploughshares. Both holiness and love shall be perpetual in Christ's kingdom, and shall never go to decay, for the subjects of it shall fear God as long as the sun and moon endure; Christianity, in the profession of it, having got footing in the world, shall keep its ground till the end of time, and having, in the power of it, got footing in the heart, it will continue there till, by death, the sun, and the moon, and the stars (that is, the bodily senses) are darkened. Through all the changes of the world, and all the changes of life, Christ's kingdom will support itself; and, if the fear of God continue as long as the sun and moon, abundance of peace will. The peace of the church, the peace of the soul, shall run parallel with its purity and piety, and last as long as these last.
VI. That Christ's government shall be very comfortable to all his faithful loving subjects (Ps 72:6): He shall, by the graces and comforts of his Spirit, come down like rain upon the mown grass; not on that which is cut down, but that which is left growing, that it may spring again, though it was beheaded. The gospel of Christ distils as the rain, which softens the ground that was hard, moistens that which was dry, and so makes it green and fruitful, Isa 55:10. Let our hearts drink in the rain, Heb 6:7.
VII. That Christ's kingdom shall be extended very far, and greatly enlarged; considering,
1. The extent of his territories (Ps 72:8): He shall have dominion from sea to sea (from the South Sea to the North, or from the Red Sea to the Mediterranean) and from the river Euphrates, or Nile, to the ends of the earth. Solomon's dominion was very large (1Ki 4:21), according to the promise, Ge 15:18. But no sea, no river, is named, that it might, by these proverbial expressions, intimate the universal monarchy of the Lord Jesus. His gospel has been, or shall be, preached to all nations (Mt 24:14), and the kingdoms of the world shall become his kingdoms (Re 11:15) when the fulness of the Gentiles shall be brought in. His territories shall be extended to those countries, (1.) That were strangers to him: Those that dwell in the wilderness, out of all high roads, that seldom hear news, shall hear the glad tidings of the Redeemer and redemption by him, shall bow before him, shall believe in him, accept of him, worship him, and take his yoke upon them. Before the Lord Jesus we must all either bow or break; if we break, we are ruined—if we bow, we are certainly made for ever. (2.) That were enemies to him, and had fought against him: They shall lick the dust; they shall be brought down and laid in the dust, shall bite the ground for vexation, and be so hunger-bitten that they shall be glad of dust, the serpent's meat (Ge 3:15), for of his seed they are; and over whom shall not he rule, when his enemies themselves are thus humbled and brought low?
2. The dignity of his tributaries. He shall not only reign over those that dwell in the wilderness, the peasants and cottagers, but over those that dwell in the palaces (Ps 72:10): The kings of Tarshish, and of the isles, that lie most remote from Israel and are the isles of the Gentiles (Ge 10:5), shall bring presents to him as their sovereign Lord, by and under whom they hold their crowns and all their crown lands. They shall court his favour, and make an interest in him, that they may hear his wisdom. This was literally fulfilled in Solomon (for all the kings of the earth sought the wisdom of Solomon, and brought every man his present, 2Ch 9:23,24), and in Christ too, when the wise men of the east, who probably were men of the first rank in their own country, came to worship him and brought him presents, Mt 2:11. They shall present themselves to him; that is the best present we can bring to Christ, and without that no other present is acceptable, Ro 12:1. They shall offer gifts, spiritual sacrifices of prayer and praise, offer them to Christ as their God, on Christ as their altar, which sanctifies every gift. Their conversion to God is called the offering up, or sacrificing, of the Gentiles, Ro 15:16. Yea, all kings shall, sooner or later, fall down before him, either to do their duty to him or to receive their doom from him, Ps 72:11. They shall fall before him, either as his willing subjects or as his conquered captives, as suppliants for his mercy or expectants of his judgment. And, when the kings submit, the people come in of course: All nations shall serve him; all shall be invited into his service; some of all nations shall come into it, and in every nation incense shall be offered to him and a pure offering, Mal 1:11, Re 7:9.
VIII. That he shall be honoured and beloved by all his subjects (Ps 72:15): He shall live; his subjects shall desire his life (O king! live for ever) and with good reason; for he has said, Because I live, you shall live also; and of him it is witnessed that he liveth, ever liveth, making intercession, Heb 7:8,25. He shall live, and live prosperously; and, 1. Presents shall be made to him. Though he shall be able to live without them, for he needs neither the gifts nor the services of any, yet to him shall be given of the gold of Sheba—gold, the best of metals, gold of Sheba, which probably was the finest gold; for he that is best must be served with the best. Those that have abundance of the wealth of this world, that have gold at command, must give it to Christ, must serve him with it, do good with it. Honour the Lord with thy substance. 2. Prayers shall be made for him, and that continually. The people prayed for Solomon, and that helped to make him and his reign so great a blessing to them. It is the duty of subjects to make prayers, intercessions, and giving of thanks, for kings and all in authority, not in compliment to them, as is too often done, but in concern for the public welfare. But how is this applied to Christ? He needs not our prayers, nor can have any benefit by them. But the Old-Testament saints prayed for his coming, prayed continually for it; for they called him, He that should come. And now that he has come we must pray for the success of his gospel and the advancement of his kingdom, which he calls praying for him (Hosanna to the Son of David, prosperity to his reign), and we must pray for his second coming. It may be read, Prayer shall be made through him, or for his sake; whatsoever we ask of the Father shall be in his name and in dependence upon his intercession. 3. Praises shall be made of him, and high encomiums given of his wisdom, justice, and goodness: Daily shall he be praised. By praying daily in his name we give him honour. Subjects ought to speak well of the government that is a blessing to them; and much more ought all Christians to praise Jesus Christ, daily to praise him; for they owe their all to him, and to him they lie under the highest obligations.
IX. That under his government there shall be a wonderful increase both of meat and mouths, both of the fruits of the earth in the country and of the people inhabiting the cities, Ps 72:16. 1. The country shall grow rich. Sow but a handful of corn on the top of the mountains, whence one would expect but little, and yet the fruit of it shall shake like Lebanon; it shall come up like a wood, so thick, and tall, and strong, like the cedars of Lebanon. Even upon the tops of the mountains the earth shall bring forth by handfuls; that is an expression of great plenty (Ge 41:47), as the grass upon the house top is said to be that wherewith the mower fills not his hand. This is applicable to the wonderful productions of the seed of the gospel in the days of the Messiah. A handful of that seed, sown in the mountainous and barren soil of the Gentile world, produced a wonderful harvest gathered in to Christ, fruit that shook like Lebanon. The fields were white to the harvest, Joh 4:35, Mt 9:37. The grain of mustard-seed grew up to a great tree. 2. The towns shall grow populous: Those of the city shall flourish like grass, for number, for verdure. The gospel church, the city of God among men, shall have all the marks of prosperity, many shall be added to it, and those that are shall be happy in it.
X. That his government shall be perpetual, both to his honour and to the happiness of his subjects. The Lord Jesus shall reign for ever, and of him only this must be understood, and not at all of Solomon. It is Christ only that shall be feared throughout all generations (Ps 72:5) and as long as the sun and moon endure, Ps 72:7. 1. The honour of the princes is immortal and shall never be sullied (Ps 72:17): His name shall endure for ever, in spite of all the malicious attempts and endeavours of the powers of darkness to eclipse the lustre of it and to cut off the line of it; it shall be preserved; it shall be perpetuated; it shall be propagated. As the names of earthly princes are continued in their posterity, so Christ's in himself. Filiabitur nomen ejus—His name shall descend to posterity. All nations, while the world stands, shall call him blessed, shall bless God for him, continually speak well of him, and think themselves happy in him. To the end of time, and to eternity, his name shall be celebrated, shall be made use of; every tongue shall confess it and every knee shall bow before it. 2. The happiness of the people if universal too; it is complete and everlasting: Men shall be blessed, truly and for ever blessed, in him. This plainly refers to the promise made unto the fathers that in the Messiah all the nations of the earth should be blessed. Ge 12:3.
18-20
Thanksgiving and Prayer
简体中文
感恩与祷告
¹⁸ 耶和华以色列的神，独行奇事的，是应当称颂的。
¹⁹ 他荣耀的名是应当称颂的，直到永远；愿他的荣耀充满全地。阿们，阿们。
²⁰ 耶西的儿子大卫的祈祷完毕。
上文关于弥赛亚及其国度这样辉煌的预言，理当像这里这样，以恳切的祷告和赞美作为结语。
一、诗人在此因这预言与应许大大感恩（诗 72:18,19）。神的每一句话都是确凿的，我们可以怀着何等的满足信靠它，以致纵然所言之事尚未成就，我们也大有理由为神所说的话献上感谢。我们当承认，因着他为世人、为教会、为人类众子、为他自己的众子所成就的一切大事——在护理的国度中、在恩典的国度中——也因着交付救赎主手中的一切权能与托付，神配受赞美；我们当激发自己和我们里面的一切，以最好的方式赞美他，并愿人人都如此行。『耶和华是应当称颂的』，意即『他荣耀的名是应当称颂的』；因为我们惟在他的名里才能对他的荣耀和福分有所贡献，而他的名也『超乎一切称颂和赞美之上』。愿这名永远被称颂，这名必永远被称颂，这名也配永远被称颂，我们也盼望永远称颂它。我们在此受教，要因基督借他所为我们成就的一切，称颂基督的名，并在基督里称颂神。我们当称颂他，1. 因他是主神——自有永有、自足自立的存在，也是我们的主我们的王。2. 因他是以色列的神——与那百姓立约，受他们的敬拜，并借以成就他对雅各的诚实、对亚伯拉罕的怜悯。3. 因他是『独行奇事』的神——在创造和护理中独行奇事，尤其是这救赎之工，胜过其他一切。人的工作都是微小、寻常、琐碎的事，而且即便是这些，他们若没有他也做不来。但神乃是凭自己的大能行事，他所行的都是奇事，将成为众圣徒和众天使永远的赞叹。
二、他恳切求告这预言和应许得着成就：『愿他的荣耀充满全地』，当『他施和海岛的王要进贡』之时，便要如此。想到这地是何等缺少神的荣耀，这位如此厚赐百物的恩主，竟从这世界所得的服事和尊崇如此之少，实在令人伤痛。因此，凡愿神的荣耀得着尊崇、人类的福祉得着增进的人，无不渴望遍地都充满他荣耀的彰显，并以感恩的承认相应地归荣耀给他。愿每一颗心、每一张口、每一个聚会，都充满对神高声的赞美。我们若留意以下两点，便可见大卫在这祷告中何等恳切，他的心何等投入：1. 他怎样以双重的印信结束这祷告：『阿们，阿们』；我再说，我说，也愿人人都这样说，诚心所愿。阿们——归于我的祷告；阿们——归于众圣徒一切同此宗旨的祷告——『愿你的名为圣，愿你的国降临』。2. 他怎样以这祷告来结束自己的一生（诗 72:20）。这是他所写的最后一篇诗，虽然在这卷诗篇中并非排在最后；他是在临终卧榻上写成的，便以此作为他最后的呼吸：『愿神得着荣耀，愿弥赛亚的国度在世间建立、并被持守，我便知足了，再无所求。耶西的儿子大卫的祈祷』就此『完毕』。阿们，主耶稣啊，我愿你来，求你快来。
英文原文
Thanksgiving and Prayer
¹⁸ Blessed be the LORD God, the God of Israel, who only doeth wondrous things.
¹⁹ And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen.
²⁰ The prayers of David the son of Jesse are ended.
Such an illustrious prophecy as is in the foregoing verses of the Messiah and his kingdom may fitly be concluded, as it is here, with hearty prayers and praises.
I. The psalmist is here enlarged in thanksgivings for the prophecy and promise, Ps 72:18,19. So sure is every word of God, and with so much satisfaction may we rely upon it, that we have reason enough to give thanks for what he has said, though it be not yet done. We must own that for all the great things he has done for the world, for the church, for the children of men, for his own children, in the kingdom of providence, in the kingdom of grace, for all the power and trust lodged in the hands of the Redeemer, God is worthy to be praised; we must stir up ourselves and all that is within us to praise him after the best manner, and desire that all others may do it. Blessed be the Lord, that is, blessed be his glorious name; for it is only in his name that we can contribute any thing to his glory and blessedness, and yet that is also exalted above all blessing and praise. Let it be blessed for ever, it shall be blessed for ever, it deserves to be blessed for ever, and we hope to be forever blessing it. We are here taught to bless the name of Christ, and to bless God in Christ, for all that which he has done for us by him. We must bless him, 1. As the Lord God, as a self-existent self-sufficient Being, and our sovereign Lord. 2. As the God of Israel, in covenant with that people and worshipped by them, and who does this in performance of the truth unto Jacob and the mercy to Abraham, 3. As the God who only does wondrous things, in creation and providence, and especially this work of redemption, which excels them all. Men's works are little, common, trifling things, and even these they could not do without him. But God does all by his own power, and they are wondrous things which he does, and such as will be the eternal admiration of saints and angels.
II. He is earnest in prayer for the accomplishment of this prophecy and promise: Let the whole earth be filled with his glory, as it will be when the kings of Tarshish, and the isles, shall bring presents to him. It is sad to think how empty the earth is of the glory of God, how little service and honour he has from a world to which he is such a bountiful benefactor. All those, therefore, that wish well to the honour of God and the welfare of mankind, cannot but desire that the earth may be filled with the discoveries of his glory, suitably returned in thankful acknowledgments of his glory. Let every heart, and every mouth, and every assembly, be filled with the high praises of God. We shall see how earnest David is in this prayer, and how much his heart is in it, if we observe, 1. How he shuts up the prayer with a double seal: "Amen and amen; again and again I say, I say it and let all others say the same, so be it. Amen to my prayer; Amen to the prayers of all the saints to this purport—Hallowed be thy name; thy kingdom come." 2. How he ever shuts up his life with this prayer, Ps 72:20. This was the last psalm that ever he penned, though not placed last in this collection; he penned it when he lay on his death-bed, and with this he breathes his last: "Let God be glorified, let the kingdom of the Messiah be set up, and kept up, in the world, and I have enough, I desire no more. With this let the prayers of David the son of Jesse be ended. Even so, come, Lord Jesus, come quickly."
前篇是大卫年老时所作,本篇似乎也是;因所罗门此时已有继承王位之望;前者是为他自己祷告,本篇是为他的儿子与后嗣;大卫耶西的儿子之祷告便以这两篇作结,如本篇末了所言。我们若在世时得神同在,并对我们身后之人有美好的盼望——他们要在地上赞美神、如同我们在天上赞美他——便已足够。本篇题为「所罗门的诗」:大概是大卫口授,或更是由圣灵借他所默示的,那是他在离世前不久,借神的指示立定继承之序,下令宣告所罗门为王(王上1:30等)。然而此处虽用所罗门之名,所预言的乃是基督的国度——以所罗门为预表与影像。大卫知道那神谕的意思:「照肉体说,他从他的后裔中立一位坐在他的宝座上」(徒2:30)。他在此为他作见证;并以他国度荣耀的远景,在自己临终之时自慰——因他预见他的家在神面前不会如他所愿那样大、那样好。大卫在灵里:一、开始为其后嗣作一简短祷告(诗72:1);二、随即转入对其国度的荣耀的长远预言(诗72:2-17);三、以对以色列之神的赞美作结(诗72:18-20)。我们唱这首诗时当注目于基督,以他为君王而赞美,并以我们作他子民的福分为乐。