Psalms 72

Solomon is connected with this psalm and 127. If the inscription is translated “of Solomon,” then he was the author and wrote of himself in the third person. This would make it a prayer for God’s help as he sought to rule over the people of Israel. But if the inscription is translated “for Solomon,” David may have been the author (v. 20), and the psalm would be a prayer for the people to use to ask God’s blessing upon their new king. If Solomon did write the psalm, then it had to be in the early years of his reign, for in his later years, he turned from the Lord (1 Kings 11; Prov. 14:34). But beyond both David and Solomon is the Son of David and the one “greater than Solomon” (Matt. 12:42), Jesus Christ, the Messiah of Israel. The psalm is quoted nowhere in the New Testament as referring to Jesus, but certainly it describes the elements that will make up the promised kingdom when Jesus returns.

The Lord was King over His people, and the man on the throne in Jerusalem was His representative, obligated to lead the people according to the law of God (Deut. 17:14–20). He had to be impartial in his dealings (Ex. 23:3, 6; Deut. 1:17; Isa. 16:5) and make sure that his throne was founded on righteousness and justice (89:14; 92:2). When the Lord asked Solomon what coronation gift he wanted, the inexperienced young man asked for wisdom, and God granted His request (1 Kings 3:1–15). One of his first judgmental decisions revealed this wisdom (1 Kings 3:16–28). Note that righteousness is mentioned four times in verses 1–3 and 7, and see Proverbs 16:12. Messiah will one day reign in righteousness and execute justice throughout the world (Isa. 9:7; 11:4–5; Jer. 23:5–6; Zech. 9:9). In the whole land of Israel, from the mountains to the hills, Solomon’s reign would bring peace and prosperity, for both of these blessings depend on righteousness (Isa. 32:17). It is because Jesus fulfilled God’s righteousness in His life and death that sinners can be forgiven and have peace with God (Rom. 5:1–8), and He is our “King of righteousness” and “King of peace” (Heb. 7:1–3). Solomon’s name is related to the Hebrew word shalom, which means “peace, prosperity, well-being.” The king’s ministry to the poor and afflicted reminds us of the ministry of Jesus (vv. 2, 4, 12–14; Matt. 9:35–38). Early in his reign, Solomon had that kind of concern, but in his later life, his values changed, and he burdened the people with heavy taxes (1 Kings 12:1–16; 4:7; 5:13–15).

“Long live the king!” is the burden of verses 5 and 15, as long as the sun and moon endure (89:29, 36–37; 1 Sam. 10:24; 1 Kings 1:31, 34, 39; Dan. 2:4). God promised David an endless dynasty (2 Sam. 7:16, 19,26), and this was fulfilled in Jesus, the Son of David (Luke 1:31–33). The image of the rain (vv. 6–7) reminds us that a righteous king would encourage righteousness in the people, and a righteous people would receive God’s promised blessings, according to His covenant (Lev. 26:1–13; Deut. 11:11–17; 28:8–14). David used a similar metaphor in 2 Samuel 23:34. Godly leaders are like the refreshing rain that makes the land fruitful and beautiful, so that even the newly mown fields will produce a second crop. They are also like lamps that light the way (2 Sam. 21:17), shields that protect (84:9; 89:16), and the very breath of life that sustains us (Lam. 4:20). Alas, very few of the kings who reigned after David were models of godliness.

God promised Abraham that he would give his descendants all the land from the River of Egypt in the south to the Euphrates in the north (Gen. 15:18), and He reaffirmed this promise through Moses (Ex. 23:31). Both David and Solomon ruled over great kingdoms (1 Kings 4:21, 24; 1 Chron. 9:26), but neither of them ruled “from the river [Euphrates] to the ends of the earth” (v. 8). This privilege is reserved for Jesus Christ (2:8; Zech. 9:9–10; Mic. 4:1–5; Luke 1:33). David gained the kingdom through conquest and left it to his son, who strengthened it by means of treaties. His marriages to the daughters of neighboring kings were guarantees that these nations would cooperate with Solomon’s foreign policy. Even Sheba and the nomadic tribes in Arabia would pay tribute to Solomon, and so would Seba in Upper Egypt; and kings as far away as Tarshish in Spain would submit to him. (See 1 Kings 4:21, 34; 10:14–15, 24–25; 2 Chron. 9:23–24.) But there is only one King of kings, and that is Jesus Christ, the Son of God (Isa. 2:1–4; Dan. 7:13–14; Rev. 17:14; 19:16). There can be no peace on earth until the Prince of Peace is reigning, and the nations have submitted to Him.

The king of Israel was looked upon as God’s shepherd who lovingly cared for God’s flock (78:70–72; 100:3; Ezek. 34). Any citizen had access to the king to get help in solving legal problems, and the king was to make certain that the local judges were being fair and honest in their decisions. Solomon didn’t reach this ideal, for even though he had a vast bureaucracy, his officers didn’t always aid the people (Eccl. 4:1). The picture here is surely that of our Savior, who had such great compassion for the needy and met their needs (Matt. 9: 6). Not only does He hold their blood (life) precious to Him (v. 14; 116:15), but He shed His own precious blood for the salvation of the world (1 Peter 1:19). The word “redeem” (“rescue,” nasb, niv) is used for the “kinsman redeemer” illustrated by Boaz in the book of Ruth.

God’s covenant with Israel assured them of prosperity so long as the rulers and the people obeyed His commandments. The Lord also assured David that he would always have an heir to his throne if he and his descendants obeyed God’s will (2 Sam. 7:11–12, 16). Because of the promise of the coming Savior, it was important that the Davidic dynasty continue. But in the case of Jesus, He reigns “according to the power of an endless life” (Heb. 7:16). He is the life (John 14:6), and He is alive forever (Rev. 1:18). He is King forever!

Israel’s prosperity would be not only political (the king), but also economic (gold), spiritual (prayer), and commercial (thriving crops). In fulfillment of His covenant with Abraham (Gen. 12:1–3), God would bless all the nations through Israel, as He has done in sending Jesus Christ (Gal. 3). The prophets wrote of this glorious kingdom, and their prophecies will be fulfilled (Isa. 35; 60—62; Ezek. 40—48; Amos 9:11–15; Mic. 4; Zech. 10; 14). There will be abundant grain even on top of the hills in the most unproductive land. The grain fields will look like the forests of the cedars in Lebanon (1 Kings 4:33).

The closing benediction (vv. 18–19) is not a part of the psalm proper but forms the conclusion to book II of the book of Psalms (see 41:13; 89:52; 106:48). A fitting conclusion it is, for it focuses on the glory of the Lord. Solomon’s kingdom had its share of glory, but the glory did not last. When Jesus reigns on earth, the glory of God will be revealed as never before (Num. 14:21; Isa. 6:3; 11:9; 40:5; Hab. 2:14).

Isaac Watts used Psalm 72 as the basis for his great hymn “Jesus Shall Reign.” Read it—or sing it—and never stop praying, “Thy kingdom come!”