Psalms 72:1

PSALM 72

A SOLOMONIC FOREGROUND AGAINST A MESSIANIC BACKGROUND

SUPERSCRIPTION: A SONG OF SOLOMON.

It is rather strange that Solomon is thought to be both the author of this psalm and the subject of it. It was evidently written to be sung by the people as a prayer upon behalf of Solomon. The reign of that king is here hailed as one of peace, prosperity and justice; and, as contrasted with the many wars of David's reign, Solomon's reign did exhibit a favorable contrast in those particulars. However, as Halley stated it, "The general tenor of the Psalm and some of the specific statements in it can allude only to that One Greater than Solomon."[1]

THE JEWISH CONCEPTION OF MESSIAH

When God called Abraham, He prophesied that in him and in his seed (singular) all the families of the earth would be blessed (Genesis 12:3). That it would be some glorious Individual through whom such blessings would come, became more and more obvious as times unfolded. He would be "Shiloh" of the tribe of Judah. He would be the Star that should rise out of Jacob. He would be that Prophet like unto Moses. Then in 2 Samuel 7, God revealed that the Holy One would descend from the posterity of David, that his throne would be established forever and ever; and despite the fact, that David probably envisioned all of this happening to Solomon, such was not God's intention at all. Nevertheless, this psalm most certainly reflects Jewish thought regarding the coming of that Great One; and that accounts for the inclusion here of statements that can be applied only to Christ the Son of God.

The Davidic dynasty was indeed destined to bring in that Greater Son of David, even Christ, but not through the fleshly line of David's dynastic successors. They were as wicked a collection of humanity as the world ever witnessed and totally unworthy of giving birth to the Messiah. It was through Nathan, not Solomon, that Mary would at last bring forth the Messiah and cradle him in the manger at Bethlehem.

The line of Davidic kings, which finally ended in Zedekiah and Jehoiachin, was privileged to contribute one thing, the legitimate title to the vacant throne of David. This became the rightful title of Jesus Christ through his legal (adoptive) father Joseph, a descendant of the Davidic dynasty of kings and the legitimate heir to the throne.

It was this failure of Jewish understanding to separate the conception of the Holy Messiah from the popular manifestation of their reprobate kings that led the people, with the coronation of each new monarch to hope and pray, "O God, let this be the One," a conception that did not die till the wretched experience of the captivity in Babylon.

Furthermore, even as late as the ministry of the Messiah himself, the leaders of the Jewish nation desired nothing, either in heaven or upon earth, as fervently as they passionately longed for the restoration of that dirty old Solomonic empire.

A consideration of these facts will explain why such a classic as this psalm could have been written, with its hopeful reference to the reign of Solomon in the foreground, and at the same time, the looming mystery of Messiah and his glorious kingdom in the background.

SOLOMON A TYPE OF CHRIST

I. Just as the First Israel had its most glorious extent under Solomon; so shall the Second Israel, the Church of God though Christ attain to eternal glory in Christ.

II. Solomon was a son of David; Jesus Christ is The Son of David.

III. Solomon reigned over the earth from the Euphrates to the Mediterranean Sea; but Christ's dominion is "to the uttermost parts of the earth."

IV. Solomon's wisdom was known all over the world; but "In Christ all the treasures of wisdom and knowledge are hidden."

V. Solomon's reign was one of peace; and Christ our Lord is the Prince of Peace, "And of the increase of his government and of peace, there shall be no end."

VI. Solomon sat upon the literal throne of David in Jerusalem; but Christ, risen from the dead and seated at the right hand of the Majesty on High, is seated upon the Throne of David in heaven (Acts 2:30-31).

VII. Kings and rulers of all the world of Solomon's day honored him and brought presents to him. In Christ's kingdom, "The kings of the earth bring their glory into Christ's kingdom" (Revelation 21:24); and even in the manger at Bethlehem the kings of the earth brought unto Christ gifts of gold, and frankincense and myrrh.

Despite these considerations which make Solomon, in a sense, a type of Christ, there were far more contrasts. As Jesus himself said it, "Behold a greater than Solomon is here."

We believe that the above review of the situation will make it clear how this psalm can be both "of Solomon" and "of Christ."

That there are indeed the most positive Messianic prophecies here has been known for ages. "The ancient Jewish interpretation is indicated by the Targum rendition of the opening line, "O God, give the precepts of judgment to King Messiah."[2]

The whole nation of Israel knew of the promise to David of the "Great One" who would sit upon his throne and whose kingdom would never end; and it was in the full knowledge of that prophecy that Solomon composed these lines (that is, of course, if Solomon actually wrote it). "In this light, a psalm like this is most reasonably attributed to him."[3]

"Solomon put this psalm into the mouths of the people, probably very soon after he became king; it was a kind of church-prayer on behalf of the new reigning monarch. But the Psalm is none the less Messianic; and with perfect right the Church has made it the chief Psalm of the Festival of the Epiphany."[4]

"The commentaries of present-day Roman Catholic scholars (e.g. Heinrich Herkenne and Jean Cales) also assume a messianic significance for the psalm."[5]

All of the older commentators likewise accept the Messianic nature of this psalm, recognizing, at the same time, that by no stretch of imagination does the whole psalm apply to Christ.

Before looking at the text line by line, there is one other viewpoint regarding the authorship that must be mentioned. John Calvin, one of the giants of Biblical exegesis, attributed the authorship to David, identifying the Psalm as, "David's prayer on behalf of Solomon."[6] Matthew Henry accepted that viewpoint and further commented upon it. See under Psalms 72:20.

Psalms 72:1-4

PRAYER THAT THE KING MAY BE JUST AND COMPASSIONATE

"Give the king thy judgments, O God,

And thy righteousness unto the king's son.

He will judge thy people with righteousness,

And thy poor with justice.

The mountains shall bring peace to the people,

And the hills in righteousness.

He will judge the poor of the people,

He will save the children of the needy,

And will break in pieces the oppressor."

There is an intimation of Messiah's government in the repeated promises to regard the poor, to save the children of the needy, etc. The Beatitudes of Matthew 5 are a fulfillment of what is indicated here.

"And thy righteousness unto the king's son" (Psalms 72:1). "Solomon here speaks of himself not only as 'king,' but as 'the king's son,' thus appealing to the sentiment of respect for the hereditary nature of the kingship."[7]

"He will judge the people with righteousness" (Psalms 72:2). The words "He will" may be replaced by the marginal reading "Let him," and so on throughout the psalm where this expression occurs a number of times. If the Psalm was a prayer of David for Solomon, this would be most appropriate. "Righteousness always involves the reward of the good as well as the punishment of the wicked."[8]

"The mountains ... and the hills" (Psalms 72:3). "These are metaphors standing for the whole land of Israel."[9] The meaning of the verse is that peace and prosperity shall result from the righteousness of the entire nation.

"He will judge the poor ... save the children of the needy" (Psalms 72:4). Several of the prophets pointed out that Israel's rulers consistently ignored such requirements as these. "The unjust rulers and judges of Israel neglected this duty."[10] "They judge not the fatherless ... and the right of the needy do they not judge (Jeremiah 5:28)." Isaiah 1:23 and Zechariah 7:10 also bear witness to the same behavior.