Psa 72:7-8 | KingComments | STEP | With Psalm 72, the second book of Psalms ends. Just as the second book of the Torah , Exodus, ends with the coming of the glory of the LORD in the tabernacle, so the second book of Psalms ends with the coming of the king-priest in justice and righteousness. There is no mention in this psalm of suffering or persecution or battle, but of peace and blessing. The psalm presents the great Son of David as the Source and Guarantor of the blessings of the millennial realm of peace. It is the fulfillment of the prayer: “Your kingdom come” ( ). The psalm is the answer to the prayer in Psalm 71, in which the remnant puts its trust in God. This answer is the revelation of the glory of the coming King. This can happen because the remnant has been redeemed ( ). The realm of peace can now begin. The psalm is “of Solomon” ( ). Solomon is a picture of the Lord Jesus as King in the realm of peace, as the Prince of peace. Solomon means ‘peace’, ‘peaceable’, ‘peacemaker’. The psalm begins with a prayer to God for “the king”, that is Solomon, that God give him His “judgments” and His “righteousness” ( ). As a result, he will be able to speak God’s justice, that is, to reign in righteousness over “Your people” and especially over “Your afflicted” ( ). Judgments and righteousness and the afflicted recur in the two following verses. Such a prayer is appropriate for an enthronement ( ). Asking that God will give him His judgments means that God will give him an understanding of God’s justice and the authority to carry it out. He represents God in His government on earth. Then everything must be judged according to the law of God. In the prayer God is also asked to give “to the king’s son” – that is again Solomon, the son of David, a type of the great Son of David – His righteousness. Here the demand is that Solomon will act in a righteous manner according to the law, without regard to any person. This means that evil must be punished and good rewarded. We also see the importance of righteousness with respect to the realm of peace in this that ‘righteousness’ is mentioned in every verse in . It is the most important attribute of Christ’s government, an attribute that is not present in any human government. Justice and righteousness are the foundation of the Messiah’s throne ( ). A government in righteousness results in peace in the kingdom. The psalm is in fact about the Lord Jesus, as we hear in the announcement of the birth of the Lord Jesus ( ). It speaks of a worldwide and eternal government and it will be exercised by Christ alone. On top of that, the Lord Jesus is the true Son of David and therefore “more than Solomon” ( ). The psalm is set in the future tense from onward, as the recurring word “may” indicates. This can also be read as a wish. Not Solomon, but the Lord Jesus will perfectly fulfill all that is spoken about in this prayer. What now follows in this prayer flows from . The Lord Jesus will “judge” God’s “people with righteousness” ( ). Before nations have to deal with the justice of God, there is first justice for the people of God. All the wicked will be judged according to a perfectly righteous justice. As already noted, the “afflicted” in particular will be judged “with justice”. They have persevered under severe oppression and slanderous accusations in their trust in God and have not denied His Name. Now they are being done – not ‘beneficence’ but – justice . That they are called “Your afflicted” means that they, that is, the believing remnant, have a special position in the heart of God. They are the ”apple of His eye” ( ; ; ). By “the mountains” are possibly meant princes of God’s people ( ). They will no longer oppress and exploit their subjects, but “bring peace to the people”. They will work to maintain peace for their people. Because it is about the realm of peace we can think by “the mountains” as kingdoms or high powers, and by “the hills” as lower authorities or the judiciary. They will no longer abuse their responsible position to enrich themselves at the expense of others. Peace ( ) comes after righteousness ( ). The coming King is the true Melchizedek. In Hebrews 7 the meaning of that name is explained: He is “first of all, by the translation [of his name], king of righteousness, and then also king of Salem, which is king of peace” ( ). By speaking of “first of all … and then also” the order – first righteousness and then peace – is emphasized. The reason is found in Isaiah 32, where we read: “And the work of righteousness will be peace, and the service of righteousness, quietness and confidence forever” ( ; cf. ). Once more it is said that the Messiah will “vindicate the afflicted of the people” ( ; ; cf. ). This does prove how much the interest of the afflicted is on Messiah’s mind. He will reward them for the trials they have endured and do justice by giving them the promised blessing. This will not only compensate for the injustice they have suffered, but make them forget it completely. He also thinks of “the children of the needy”. Children, unwillingly, are the greatest victims of a situation of affliction into which parents, guilty or innocent, have fallen. They are taken by the creditors as ‘payment’ for the debts of the parents (cf. ). The Messiah takes their fate to heart and will save them. He not only removes them from the power of the oppressor, but He crushes the oppressor so that they will never have to fear him again. The Messiah’s performance of justice and righteousness will create fear among the inhabitants of the land ( ). One shall beware of doing anything evil. This respect or awe will be there “while the sun [endures], and as long as the moon”, that is, for the thousand years of the realm of peace. “Throughout all generations” this fear will be present. In the people of Israel, the generations do not follow one another in the sense of one generation going and another coming ( ), but new generations are continually added to already existing generations (cf. ). The oldest generation will have to be characterized most by the fear of God. After all, they have enjoyed the blessing of the realm of peace for the longest period of time. The coming of the Messiah is compared to the “coming down like rain on the mown grass, like showers that water the earth” ( ). That the rain falls on the mown field means that it falls on a field from which the harvest has been brought in. When the rain falls on this ground, it is on a field that is ready for the new crop that must now grow. This evokes the picture of abundant refreshment that is present in the Messiah and comes upon the people who are ready to receive Him. The field has been mowed, that is, all the apostates have been judged. Mowing is a picture of judgment, the cutting off of life ( ; cf. ). It also means that the remnant has condemned themselves in acknowledgment of their guilt in the death of the Messiah ( ). What a relief it is for them to discover that through that same death the Messiah has made reconciliation for them with God, from their sins. As a result, they also know that they are righteous before God. A mowed field may look sad, dry and yellow after a dry spell. But when the rain comes, the dry field will look fresh and green again, full of new life ( ; ; ). Thus, the coming of Christ will change the earth. He will come first to reap, to bring judgment on the apostates. Then the realm of peace will dawn, which is also called “the regeneration” of the earth ( ). In other words, He “renews the face of the ground” ( ). His coming with His refreshing has the effect that “in his days … the righteous flourish” ( ). “His days” are the days of His government. They are days marked by His presence on earth in power and blessing. His days are all the days of the realm of peace, days of an “abundance of peace till the moon is no more”. The peace is abundant because it is everywhere on earth. The peace is also abundant because there will be no end to it ( ). On the new earth there will be no more sea ( ). This verse seems to indicate that after the realm of peace, on the new earth that is then created, there will also be no more moon – “till the moon is no more”. After all, we also read that there will then be no more night ( ).

‏ Psalms 72:7-8

Introduction

With Psalm 72, the second book of Psalms ends. Just as the second book of the Torah, Exodus, ends with the coming of the glory of the LORD in the tabernacle, so the second book of Psalms ends with the coming of the king-priest in justice and righteousness.

There is no mention in this psalm of suffering or persecution or battle, but of peace and blessing. The psalm presents the great Son of David as the Source and Guarantor of the blessings of the millennial realm of peace. It is the fulfillment of the prayer: “Your kingdom come” (Mt 6:9-10).

The psalm is the answer to the prayer in Psalm 71, in which the remnant puts its trust in God. This answer is the revelation of the glory of the coming King. This can happen because the remnant has been redeemed (Psa 71:19-24). The realm of peace can now begin.

Righteousness and Peace

The psalm is “of Solomon” (Psa 72:1a). Solomon is a picture of the Lord Jesus as King in the realm of peace, as the Prince of peace. Solomon means ‘peace’, ‘peaceable’, ‘peacemaker’. The psalm begins with a prayer to God for “the king”, that is Solomon, that God give him His “judgments” and His “righteousness” (Psa 72:1b). As a result, he will be able to speak God’s justice, that is, to reign in righteousness over “Your people” and especially over “Your afflicted” (Psa 72:2). Judgments and righteousness and the afflicted recur in the two following verses.

Such a prayer is appropriate for an enthronement (1Kgs 1:38-40). Asking that God will give him His judgments means that God will give him an understanding of God’s justice and the authority to carry it out. He represents God in His government on earth. Then everything must be judged according to the law of God.

In the prayer God is also asked to give “to the king’s son” – that is again Solomon, the son of David, a type of the great Son of David – His righteousness. Here the demand is that Solomon will act in a righteous manner according to the law, without regard to any person. This means that evil must be punished and good rewarded.

We also see the importance of righteousness with respect to the realm of peace in this that ‘righteousness’ is mentioned in every verse in Psa 72:1-3. It is the most important attribute of Christ’s government, an attribute that is not present in any human government. Justice and righteousness are the foundation of the Messiah’s throne (Psa 89:14). A government in righteousness results in peace in the kingdom.

The psalm is in fact about the Lord Jesus, as we hear in the announcement of the birth of the Lord Jesus (Lk 1:32-33). It speaks of a worldwide and eternal government and it will be exercised by Christ alone. On top of that, the Lord Jesus is the true Son of David and therefore “more than Solomon” (Mt 12:42).

The psalm is set in the future tense from Psa 72:2 onward, as the recurring word “may” indicates. This can also be read as a wish. Not Solomon, but the Lord Jesus will perfectly fulfill all that is spoken about in this prayer. What now follows in this prayer flows from Psa 72:1.

The Lord Jesus will “judge” God’s “people with righteousness” (Psa 72:2). Before nations have to deal with the justice of God, there is first justice for the people of God. All the wicked will be judged according to a perfectly righteous justice.

As already noted, the “afflicted” in particular will be judged “with justice”. They have persevered under severe oppression and slanderous accusations in their trust in God and have not denied His Name. Now they are being done – not ‘beneficence’ but – justice. That they are called “Your afflicted” means that they, that is, the believing remnant, have a special position in the heart of God. They are the ”apple of His eye” (Psa 17:8; Deu 32:10; Zec 2:8).

By “the mountains” are possibly meant princes of God’s people (Psa 72:3). They will no longer oppress and exploit their subjects, but “bring peace to the people”. They will work to maintain peace for their people. Because it is about the realm of peace we can think by “the mountains” as kingdoms or high powers, and by “the hills” as lower authorities or the judiciary. They will no longer abuse their responsible position to enrich themselves at the expense of others.

Peace (Psa 72:3) comes after righteousness (Psa 72:2). The coming King is the true Melchizedek. In Hebrews 7 the meaning of that name is explained: He is “first of all, by the translation [of his name], king of righteousness, and then also king of Salem, which is king of peace” (Heb 7:2). By speaking of “first of all … and then also” the order – first righteousness and then peace – is emphasized. The reason is found in Isaiah 32, where we read: “And the work of righteousness will be peace, and the service of righteousness, quietness and confidence forever” (Isa 32:17; cf. Jam 3:18).

Once more it is said that the Messiah will “vindicate the afflicted of the people” (Psa 72:4; Psa 72:2; cf. Isa 11:4). This does prove how much the interest of the afflicted is on Messiah’s mind. He will reward them for the trials they have endured and do justice by giving them the promised blessing. This will not only compensate for the injustice they have suffered, but make them forget it completely.

He also thinks of “the children of the needy”. Children, unwillingly, are the greatest victims of a situation of affliction into which parents, guilty or innocent, have fallen. They are taken by the creditors as ‘payment’ for the debts of the parents (cf. 2Kgs 4:1). The Messiah takes their fate to heart and will save them. He not only removes them from the power of the oppressor, but He crushes the oppressor so that they will never have to fear him again.

The Messiah’s performance of justice and righteousness will create fear among the inhabitants of the land (Psa 72:5). One shall beware of doing anything evil. This respect or awe will be there “while the sun [endures], and as long as the moon”, that is, for the thousand years of the realm of peace. “Throughout all generations” this fear will be present. In the people of Israel, the generations do not follow one another in the sense of one generation going and another coming (Ecc 1:4a), but new generations are continually added to already existing generations (cf. Isa 59:21). The oldest generation will have to be characterized most by the fear of God. After all, they have enjoyed the blessing of the realm of peace for the longest period of time.

The coming of the Messiah is compared to the “coming down like rain on the mown grass, like showers that water the earth” (Psa 72:6). That the rain falls on the mown field means that it falls on a field from which the harvest has been brought in. When the rain falls on this ground, it is on a field that is ready for the new crop that must now grow. This evokes the picture of abundant refreshment that is present in the Messiah and comes upon the people who are ready to receive Him.

The field has been mowed, that is, all the apostates have been judged. Mowing is a picture of judgment, the cutting off of life (Rev 14:14-16; cf. Isa 26:9b). It also means that the remnant has condemned themselves in acknowledgment of their guilt in the death of the Messiah (Zec 12:10-14). What a relief it is for them to discover that through that same death the Messiah has made reconciliation for them with God, from their sins. As a result, they also know that they are righteous before God.

A mowed field may look sad, dry and yellow after a dry spell. But when the rain comes, the dry field will look fresh and green again, full of new life (Isa 35:1; Eze 34:26; Acts 3:19). Thus, the coming of Christ will change the earth. He will come first to reap, to bring judgment on the apostates. Then the realm of peace will dawn, which is also called “the regeneration” of the earth (Mt 19:28). In other words, He “renews the face of the ground” (Psa 104:30b).

His coming with His refreshing has the effect that “in his days … the righteous flourish” (Psa 72:7). “His days” are the days of His government. They are days marked by His presence on earth in power and blessing. His days are all the days of the realm of peace, days of an “abundance of peace till the moon is no more”. The peace is abundant because it is everywhere on earth. The peace is also abundant because there will be no end to it (Isa 9:6).

On the new earth there will be no more sea (Rev 21:1). This verse seems to indicate that after the realm of peace, on the new earth that is then created, there will also be no more moon – “till the moon is no more”. After all, we also read that there will then be no more night (Rev 22:5).

World Domination

The government of the Messiah is universal (Psa 72:8; cf. Isa 42:4). There is no area that is not under His rule or can hide from it. His rule pervades everything and everyone. Obviously, this does not refer to the reign of Solomon. This applies only to the Messiah. It is the fulfillment of God’s covenant with Abraham (Gen 15:8; cf. Zec 9:9-10; Psa 2:8).

The inhabitants of the most desolate regions, the free-spirited “nomads of the desert”, who acknowledge no rule, will “bow before him” (Psa 72:9). These are the nomads, the vagrants with no fixed abode, which also means with no fixed authority to which they must be obedient. They will acknowledge His authority. His adversaries, “His enemies”, will be humbled to the dust, which they will “lick” (cf. Isa 49:23).

The mighty of the earth, “the kings”, those who occupy a place of authority on earth, will also submit to Him (Psa 72:10). There is mention here of the kings “of Tarshish and of the islands”. Tarshish is in southern Spain, a trading city with which Solomon traded (1Kgs 10:22). The islands are the coastal lands on the Mediterranean Sea. Both areas lie to the west of Israel. They will show their submission by bringing presents to the Messiah in Jerusalem. Also “the kings of Sheba and Seba offer gifts”. Sheba is in present-day Yemen and Seba in Upper Egypt. They are both rich countries that lie far to the south of Israel.

There is no ruler who will not bow before Him. “All kings” – this leaves no exception – will “bow down before him” (Psa 72:11). There is no nation that will not serve Him. “All nations” – this leaves no exception – will “serve Him”. The Messiah is God. Kings bow down before Him and worship Him. The Messiah is Lord, the “Lord of lords and King of kings” (Rev 17:14). Every knee bows “of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father” (Phil 2:10-11). The nations will serve Him in obedience.

The nomads (Psa 72:9) on the one hand and the kings of Tarshish (Psa 72:10) on the other represent nations near and nations far. All of them (Psa 72:11) are to bow down before Him.