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Psalms 72:1
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Context
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Summary
Commentary
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The name of God, occurring only once, is Elohim; and this is sufficient to stamp the Psalm as an Elohimic Psalm. מלך (cf. Psa 21:2) and בּן־מלך are only used without the article according to a poetical usage of the language. The petition itself, and even the position of the words, show that the king's son is present, and that he is king; God is implored to bestow upon him His משׁפּטים, i.e., the rights or legal powers belonging to Him, the God of Israel, and צדקה, i.e., the official gift in order that he may exercise those rights in accordance with divine righteousness. After the supplicatory teen the futures which now follow, without the Waw apodoseos, are manifestly optatives. Mountains and hills describe synecdochically the whole land of which they are the high points visible afar off. נשׂא is used in the sense of נשׂא פּרי Eze 17:8 : may שׁלום be the fruit which ripens upon every mountain and hill; universal prosperity satisfied and contented within itself. The predicate for Psa 72:3 is to be taken from Psa 72:3, just as, on the other hand, בּצדקה, "in or by righteousness," the fruit of which is indeed peace (Isa 32:17), belongs also to Psa 72:3; so that consequently both members supplement one another. The wish of the poet is this: By righteousness, may there in due season be such peaceful fruit adorning all the heights of the land. Psa 72:3, however, always makes one feel as though a verb were wanting, like תּפרחנה suggested by Bttcher. In Psa 72:4 the wishes are continued in plain unfigurative language. הושׁיע in the signification to save, to obtain salvation for, has, as is frequently the case, a dative of the object. בּני־אביון are those who are born to poverty, just like בּן־מלך, one who is born a king. Those who are born to poverty are more or less regarded, by an unrighteous government, as having no rights.
John Gill Bible Commentary
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 Midrash (m) interprets it. He is "the King", by way of eminence, as in Psa 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, Jer 23:5, Zac 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, Mat 28:18; and is the same with "all judgment" committed by him to his Son, Joh 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, Mat 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 Isa 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, Isa 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. (m) In Yalkut Simeoni, par. 2. fol. 112. 2.
Matthew Henry Bible Commentary
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 (Pro 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, Psa 2:6, Psa 2:7. "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."
Tyndale Open Study Notes
Ps 72 This royal psalm closes Book Two, with 72:18-20 functioning as an epilogue to all of Book Two. The psalmist reflects on the prospects of David’s royal line and on Zion (see Pss 46, 48). He prays that Israel’s kings will be good and prosperous, extending the Lord’s blessing on his people throughout the whole earth. The surpassing righteousness and dominion sought in this prayer foreshadow the coming of Jesus, the Son of David. 72:1-7 The blessings of justice create a balance in nature, resulting in harmony, prosperity, and fertility. 72:1 love of justice . . . righteousness: Kings in the ancient Near East were expected to represent justice; the standard for Israel’s kings was much higher because the Lord was their model.
Psalms 72:1
Endow the King with Your Justice
1Endow the king with Your justice, O God, and the son of the king with Your righteousness. 2May he judge Your people with righteousness and Your afflicted with justice.
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Prayer for Rulers.
By Edward Payson0PSA 72:1PRO 11:14PRO 16:12PRO 21:1ECC 8:2ROM 13:1COL 4:21TI 2:1JAS 1:51PE 2:17Edward Payson preaches on the importance of praying for those in authority, emphasizing the need to intercede for rulers and leaders as they face unique challenges and temptations in fulfilling their duties. He highlights the responsibility and accountability that come with positions of authority, stressing the impact of their actions on the nation and the importance of seeking wisdom and grace through prayer. Payson urges the congregation to pray fervently for leaders to govern with integrity, justice, and God's guidance, recognizing the significant role rulers play in shaping the moral and spiritual fabric of society.
Psalms Chapter 10 the Millennial King -- Psalm 72
By A.B. Simpson0The Millennial KingdomHope in Christ's ReturnPSA 72:1A.B. Simpson expounds on Psalm 72, illustrating its prophetic significance regarding the millennial reign of Christ, who is depicted as the ultimate King, surpassing even Solomon. He emphasizes Christ's wisdom, righteousness, and the peace that will characterize His kingdom, contrasting it with the injustices of the current world. Simpson highlights the transformative nature of this kingdom, where grace, love, and glory will prevail, and all nations will serve the Prince of Peace. He encourages believers to long for, pray for, and actively work towards the coming of this glorious kingdom, reminding them of the hope that lies in Christ's return.
The Millennial King -- Psalm 72
By A.B. Simpson0The Millennial KingdomHope in ChristPSA 72:1A.B. Simpson expounds on Psalm 72, illustrating the prophetic vision of Christ as the ultimate King, surpassing Solomon in wisdom, righteousness, and peace. He emphasizes that Christ's millennial reign will bring justice, grace, and a universal kingdom characterized by love and harmony, where sin and suffering will cease. Simpson calls believers to long for, pray for, and actively work towards the coming of this glorious kingdom, highlighting the transformative power of such hope in their lives. The sermon culminates in a passionate plea for the return of the King of kings, who will establish His everlasting reign.
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The name of God, occurring only once, is Elohim; and this is sufficient to stamp the Psalm as an Elohimic Psalm. מלך (cf. Psa 21:2) and בּן־מלך are only used without the article according to a poetical usage of the language. The petition itself, and even the position of the words, show that the king's son is present, and that he is king; God is implored to bestow upon him His משׁפּטים, i.e., the rights or legal powers belonging to Him, the God of Israel, and צדקה, i.e., the official gift in order that he may exercise those rights in accordance with divine righteousness. After the supplicatory teen the futures which now follow, without the Waw apodoseos, are manifestly optatives. Mountains and hills describe synecdochically the whole land of which they are the high points visible afar off. נשׂא is used in the sense of נשׂא פּרי Eze 17:8 : may שׁלום be the fruit which ripens upon every mountain and hill; universal prosperity satisfied and contented within itself. The predicate for Psa 72:3 is to be taken from Psa 72:3, just as, on the other hand, בּצדקה, "in or by righteousness," the fruit of which is indeed peace (Isa 32:17), belongs also to Psa 72:3; so that consequently both members supplement one another. The wish of the poet is this: By righteousness, may there in due season be such peaceful fruit adorning all the heights of the land. Psa 72:3, however, always makes one feel as though a verb were wanting, like תּפרחנה suggested by Bttcher. In Psa 72:4 the wishes are continued in plain unfigurative language. הושׁיע in the signification to save, to obtain salvation for, has, as is frequently the case, a dative of the object. בּני־אביון are those who are born to poverty, just like בּן־מלך, one who is born a king. Those who are born to poverty are more or less regarded, by an unrighteous government, as having no rights.
John Gill Bible Commentary
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 Midrash (m) interprets it. He is "the King", by way of eminence, as in Psa 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, Jer 23:5, Zac 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, Mat 28:18; and is the same with "all judgment" committed by him to his Son, Joh 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, Mat 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 Isa 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, Isa 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. (m) In Yalkut Simeoni, par. 2. fol. 112. 2.
Matthew Henry Bible Commentary
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 (Pro 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, Psa 2:6, Psa 2:7. "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."
Tyndale Open Study Notes
Ps 72 This royal psalm closes Book Two, with 72:18-20 functioning as an epilogue to all of Book Two. The psalmist reflects on the prospects of David’s royal line and on Zion (see Pss 46, 48). He prays that Israel’s kings will be good and prosperous, extending the Lord’s blessing on his people throughout the whole earth. The surpassing righteousness and dominion sought in this prayer foreshadow the coming of Jesus, the Son of David. 72:1-7 The blessings of justice create a balance in nature, resulting in harmony, prosperity, and fertility. 72:1 love of justice . . . righteousness: Kings in the ancient Near East were expected to represent justice; the standard for Israel’s kings was much higher because the Lord was their model.