INTRODUCTION TO PSALM 72
Psalm 72 is one of only two psalms (see also Psalm 127) that are associated with Solomon who was king of Israel for forty years from 970 BCE. Along with Psalms 2, 18, 20, 21, 45, 89, 101, 132, and 144, Psalm 72 is categorised as a royal psalm. This is a literary category of poems that deal with various aspects of Israel’s monarchy such as enthronement, duties, victories, marriage, and rule.
Many speculate that Psalm 72 was performed as a coronation hymn for it is a prayer of intercession for the king; entreating YHWH to grant him the ability and commitment to reign with justice. The psalm is aspirational in that it expresses the ideals, as opposed to the reality, of kingship. These include justice, peace, defence of the poor, widespread dominion and prosperity. Psalm 72 imagines power at its best – not self-serving but bringing blessing to all.
Over the centuries Christian tradition has viewed this psalm as a messianic prophecy that will be fulfilled in and by Jesus Christ. Proponents of this view take the language of the psalm literally and argue that it goes beyond what could apply to any ordinary Israelite king. The psalm’s vision of the ideal king having a peaceful, just, everlasting, universal reign must, they assert, be an expression of messianic hope. However, not a single New Testament writer refers to this psalm so the suggestion that it is messianic seems unwarranted. Alter, commenting on Psalm 72 sensibly points out:
Although there is a line of interpreters who read this text as a “messianic” psalm, the poem itself offers no compelling evidence for that reading. Court poetry everywhere revels in flattering hyperbole, so the vision of the king’s reigning forever to the ends of the earth and dispensing perfect justice could easily be a prayer on behalf of a flesh-and-blood monarch, without eschatological intentions.
This is the concluding psalm in Book 2 of the Psalter – which begins with Psalm 42 and ends with Psalm 72.
THE SUPERSCRIPTION OF PSALM 72
A Psalm for Solomon. KJV or A Psalm of Solomon. NKJV
The title may mean either that the psalm was composed by Solomon or written for him. Modern scholarship seems to prefer the view that it was written by Solomon. Some commentators mention that the name Solomon means peace or peaceable and link that fact with vv.7-8. In addition, vv. 1, 8, 10 and 15 are also viewed as applying to Solomon, especially the references to Sheba.
The other view, to which I subscribe, is that the psalm was a prayer of intercession for the future king composed by David and dedicated to his son Solomon. It is therefore a father’s prayer that his son might reign righteously and in a godly manner. This accords with the last words of David recorded in 2 Samuel 23:3 – He that ruleth over men must be just, ruling in the fear of God. David as the composer matches the editorial note by the compiler of Book 2 of the Psalter (Pss. 42-72) – The prayers of David the son of Jesse are ended. Psalm 72:20
THE STRUCTURE OF PSALM 72
(1-4) RIGHTEOUSNESS – A JUST REIGN
(5- 11) DOMINION – A PROSPEROUS AND UNIVERSAL REIGN
(12-14) KINDNESS – A COMPASSIONATE REIGN
(15-17) PRAISE – A GLORIOUS REIGN
(18-19) A FERVENT DOXOLOGY
(20) A FINAL DECLARATION
EXPLANATION OF PSALM 72
(1-4) RIGHTEOUSNESS – A JUST REIGN
1 Give the king thy judgements, O God, and thy righteousness unto the king’s son.
David directly addresses God (’elōhiym) and asks that the new king be endowed with divine justice and righteousness. Although worded differently, this request is repeated in v.2 and referred to again in v.12. Once the king’s son, Solomon, succeeded to the throne he would become the ultimate court of appeal in Israel (2 Sam 8:15; 1 Kgs 3:16-28) and it would be his responsibility to apply the law fairly and without respect of persons. As king, Solomon would be expected to read, know and keep God’s laws throughout his reign (Deut 17:18-20). The expression ‘the king’s son’ initially refers to Solomon but looks beyond him to his successor and future rulers from the Davidic dynasty. The psalm therefore begins with an acknowledgement by David that the king cannot govern by human ability alone but needs to receive justice and righteousness from God, the ultimate source of justice.
2 He shall judge thy people with righteousness, and thy poor with judgement.
‘He shall’ is often translated ‘may he.’ In the context of a prayer ‘may he’ better indicates that the psalmist is expressing a wish or hope that that this will happen than ‘he shall’ which sounds more like a confident prediction than a petition. This is a prayer for the king, not a prophecy of what he will actually do.
Under a godly king there will be justice for all, not just the wealthy and privileged. The acid test of any government is whether everyone is the same in the eyes of the law. This psalm repeatedly links good government with concern for the poor and vulnerable. The ruler must ensure justice for those who have little or no power.
3 The mountains shall bring peace to the people, and the little hills, by righteousness.
The mountains and little hills symbolise the whole land under the king’s rule. David envisages a society ordered according to justice; this will bring peace. Not only economic prosperity but also well-being is in view. Peace and justice occur together again in v.7.
4 He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.
From vv.4-17 ‘He’ – the Davidic king – is the subject. Again, the prayer is that the king will judge (vindicate the cause of) the poor and needy (the poor of the people and the sons of the needy). The economically disadvantaged are often exploited; the king must not be neutral but stand up for them and crush the oppressor.
(5- 11) DOMINION – A PROSPEROUS AND UNIVERSAL REIGN
5 They shall fear thee as long as the sun and moon endure, throughout all generations.
In vv.5-7 David expresses, in hyperbolic terms, a wish for longevity for Solomon and permanence for the Davidic dynasty. Solomon reigned for forty years (1 Kgs 11:42; 2 Chron 9:30). The sun and moon were regarded as immutable – they are symbols of things that do not change.
They shall fear thee – possibly David still has in mind anyone who oppresses the poor – mentioned at the end of v.4.
6 He shall come down like rain upon the mown grass: as showers that water the earth.
Like rain and showers a just king will be a great blessing to the people. This simile describes beneficent rule.
7 In his days shall the righteous flourish; and abundance of peace so long as the moon endureth.
In his days shall the just man flourish (sprout). Justice and peace are inseparable (see v.3). The result will be a prosperous future for succeeding generations – ’till there is no more moon.’
8 He shall have dominion also from sea to sea, and from the river unto the ends of the earth.
In vv. 8-11 David turns his attention from the king’s permanence to his power and, again using hyperbole, prays that Solomon may have universal royal authority. He prays that the Israelite kingdom will extend from sea to sea (Persian Gulf to the Mediterranean?) and from the river (Euphrates?) to the ends of the earth (cf. Zech 9:9-10).
9 They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust.
This is ancient imagery expressing the defeat and humiliation of enemies. May the desert-dwellers and all his enemies prostrate themselves to the ground before Solomon!
10 The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts.
Solomon will not necessarily fight and conquer these peoples but their rulers will voluntarily offer him tribute. Tarshish is thought to be Spain (cf. 1 Kgs 10:22), the isles are the Mediterranean countries, Sheba is south Arabia and Seba is Ethiopia.
11 Yea, all kings shall fall down before him: all nations shall serve him.
All the kings of the world wanted an audience with Solomon to hear the wisdom God had put in his heart. Each of them would bring his own gift — items of silver and gold, clothing, weapons, spices, and horses and mules — as an annual tribute. 2 Chronicles 9:23-24 CSB
(12-14) KINDNESS – A COMPASSIONATE REIGN
12 For he shall deliver the needy when he crieth; the poor also, and him that hath no helper.
The conjunction ‘for’ (i.e. ‘because’) gives the reason why the nations should serve Solomon. David moves from the theme of power and takes up that of principle (a just reign) once more. As in v.2 and v.4 the poor and needy are mentioned. The nations should serve Solomon because he will be a merciful king who hears those whom everyone else ignores or exploits. He will rescue the needy when he cries out, as well as the poor and those who have no helper.
13 He shall spare the poor and needy, and shall save the souls of the needy.
May the king take a personal interest in the vulnerable! He will show pity or mercy to the weak and needy and save the lives of the needy. He will have compassion on those who are suffering and take steps to save human life.
14 He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight.
May the king be concerned about the most extreme forms of injustice: oppression, violence and bloodshed! As king he is responsible to protect victims of violence. Precious shall their blood (i.e. life) be in his sight may mean that the king must prevent bloodshed by protecting the lives of the needy or that he must avenge their death.
(15-17) PRAISE – A GLORIOUS REIGN
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.
‘Long may he live!’ David wishes his son a long life.
‘And to him shall be given the gold of Sheba.’ May tribute be brought to him! (cf. 1 Kgs 10:2,10).
‘May he be prayed for continually!’
‘May he be praised daily!’
David petitions God that Solomon may achieve longevity, blessing and renown
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.
The psalmist reverts to the theme of prosperity. Again, using hyperbolic language, he asks for abundance.
‘May there be an abundance of grain on the mountaintops of the land!’ – may grain flourish not only in the fields but on the tops of mountains – hyperbole.
‘May its fruit shake like Lebanon! – may the grain grow tall and its rustling make as much noise in the wind as the cedars of Lebanon – hyperbole.
‘May the population of the cities blossom like the grass of the land!’ – may the people flourish like grass.
17 His name shall endure forever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed.
‘May his name (reputation, influence) endure forever, his fame continue as long as the sun, may all nations be blessed in him (or, bless themselves by him) and call him fortunate/happy! That is, all nations will praise him. This verse brings to mind the promise to Abraham (Gen 12:1-3; 22:17-18).
And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: Genesis 12:2
(18-19) A FERVENT DOXOLOGY
18 Blessed be the LORD God, the God of Israel, who only doeth wondrous things. 19 And blessed be his glorious name forever: and let the whole earth be filled with his glory; Amen, and Amen.
David praises God for all that he does, all that he is and for all that he will do. The double ‘amen’ has the worshipper solemnly affirm the desires expressed by David in the psalm.
(20) A FINAL DECLARATION
20 The prayers of David the son of Jesse are ended.
The verse identifies the author of Psalm 72 as David. Many scholars hold the view that this verse is a note by the compiler of Book 2 of the Psalms (42-72) and thus refers to all the psalms in that section.
SUMMATION
Psalm 72 is one of the most profound of the royal psalms. It is both a prayer for the Davidic king and a vision of what biblical kingship is meant to be. The psalm has several key themes: righteous rule, justice for the poor and helpless, lasting peace, tribute from the nations. The psalm describes a king who is not recognised primarily by military power or wealth but by how he treats the poorest and most vulnerable in his kingdom (vv. 2, 4, 12-14). Under his just rule righteousness and peace will flourish together, bringing prosperity, an extended kingdom, homage from the nations and a long-lasting reputation. The psalm, however, does not close with praise for a king who pursues fair judgement and defends the poor but with a doxology to God, who ‘alone does wondrous things’ and from whom such a king derives his justice (v.1).
BIBLIOGRAPHY
BOOKS
Alter, R. (2007) The Book of Psalms: A Translation with Commentary, W.W. Norton & Co., New York
