Psalm 72:12 Komentář

This psalm, and the ten that next follow it, carry the name of Asaph in the titles of them. If he was the penman of them (as many think), we rightly call them psalms of Asaph. If he was only the chief musician, to whom they were delivered, our marginal reading is right, which calls them psalms for Asaph. It is probable that he penned them; for we read of the words of David and of Asaph the seer, which were used in praising God in Hezekiah's time, Ch2 29:30. Though the Spirit of prophecy by sacred songs descended chiefly on David, who is therefore styled "the sweet psalmist of Israel," yet God put some of that Spirit upon those about him. This is a psalm of great use; it gives us an account of the conflict which the psalmist had with a strong temptation to envy the prosperity of wicked people. He begins his account with a sacred principle, which he held fast, and by the help of which he kept his ground and carried his point (Psa 73:1). He then tells us, I. How he got into the temptation (Psa 73:2-14). II. How he got out of the temptation and gained a victory over it (Psa 73:15-20). III. How he got by the temptation and was the better for it (Psa 73:21-23). If, in singing this psalm, we fortify ourselves against the life temptation, we do not use it in vain. The experiences of others should be our instructions. A psalm of Asaph.

INTRODUCTION TO PSALM 72 A Psalm for Solomon. The title of this psalm is by some rendered, "a psalm of Solomon" (h); as a psalm "for David", is often rendered "a psalm of David"; and so make Solomon to be the writer of it: to which the Targum inclines, which paraphrases it, "by the hand of Solomon, said in prophecy.'' But, though Solomon had a gift of divine poetry, as appears by the Song of Songs, composed by him; and the Thousand and Five, he was the author of; and perhaps wrote the hundred twenty seventh Psalm: yet by the first and last verses of this psalm it may be concluded it was not written by him, but by David; and very likely at the close of his days, when he ordered Solomon to be anointed king, and expressed his satisfaction in it; his prayers and wishes then being ended with regard to that affair; see Kg1 1:34. And so the title in the Syriac version is, "a psalm of David, when he made Solomon king:'' the same Kimchi observes; it was written for him, and on his account: and it might be sent to him, and delivered into his hands, to be laid up and kept by him, and be referred to for his use at proper times. For it may be rendered, as in the Arabic version, "to Solomon"; which adds, the son of David: or else it may denote the subject of the psalm, and be read, "concerning Solomon" (i); the Messiah, the antitypical Solomon; who is often called by this name in the Song of Songs; see Sol 3:7; Solomon being a type of him in his wisdom and riches, and in the peaceableness and extent of his kingdom; to which reference is had in this psalm. But a greater than Solomon is here; that the Messiah is the subject of it is manifest from the largeness of his kingdom, it reaching to the ends of the earth; which was not true of Solomon, Psa 72:8; and from the duration of it, it being as long as the sun and moon endure, Psa 72:5; and from the abundance of peace and prosperity in it, which equally last, Psa 72:3; and from the subjection of kings and nations to him, even all of them, Psa 72:9; and from the happiness of his subjects; they having protection, deliverance, and salvation by him, and all spiritual blessings in him; which shows him to be the promised seed, in whom all nations should be blessed, Psa 72:2, and from the honour, praise, glory, and blessedness, ascribed to him, Psa 72:15. So Tertullian (k), long ago, observed, that this psalm belongs to Christ, and not to Solomon. And that the Messiah is intended, many of the Jewish writers, both ancient and modern, acknowledge, as appears from the Targum, Talmud, Midrash, and other writings, which will be observed in the exposition of it. Jarchi, though he interprets it of Solomon, yet owns that their Rabbins expound the whole psalm of the Messiah: and Kimchi, who explains it hyperbolically of Solomon, acknowledges that, in the proper and literal sense, it is to be understood of the Messiah; and which is the sense given by his father, R. Joseph Kimchi. Aben Ezra says, this psalm is either concerning Solomon, or concerning the Messiah; but Abarbinel (l) makes no doubt that it is said concerning him. R. Obadiah says, it is concerning the coming of the Messiah; and to this agrees the title in the Syriac version, "and a prophecy concerning the coming of the Messiah, and the calling of the Gentiles.'' (h) "ipsius Selomoh", Vatablus; Salomonis, Cocceius. (i) "De Salomone", Muis. (k) Adv. Marcion. l. 5. c. 9. (l) Mashmiah Jeshuah, fol. 78. 2, 3.

For he shall deliver the needy when he crieth,.... Such as are not only in want, but are sensible of it, see their need of Christ and his righteousness, and salvation by him, and cry to him for the same, under a sense of their misery and danger; these he delivers out of all their troubles, and out of the hands of all their enemies, and supplies all their need; the poor also; the poor in spirit; who acknowledge their spiritual poverty, and apply to him for the true riches; to these he gives gold tried in the fire, that they may be rich; he gives them grace here, and glory hereafter; and him that hath no helper; that is in an helpless condition; can neither help himself, nor can any creature, angel or man, give him any help: but this being laid on Christ, and found in him, is given to him, whereby he is delivered out of a miserable state into a very comfortable and happy one; and such humane, kind, and tender regard to the needy, poor, and helpless, in this great King spoken of, is what engages to a cheerful subjection to him, and worship and reverence of him; more of which is expressed in the following verses, as the reason of the great esteem he should be had in.

We are taught, therefore, to be of good cheer when we are afflicted in the world. We learn that the reason for being of good cheer is this: the world has been conquered and, of course, subjected to him who conquered it. For this reason, all the nations, set free from those who formerly controlled them, serve him, because “he delivered the poor from the mighty” through his own passion, “and the needy who had no helper.”

But while he is explaining the reasons why so great honour is paid Him by kings, and He is served of all nations: "because He has delivered," he says, "the needy man from the mighty, and the poor man, to whom was no helper" [Psalm 72:12]. This needy and poor man is the people of men believing in Him. In this people are also kings adoring Him. For they do not disdain to be needy and poor, that is, humbly confessing sins, and needing the glory of God [Romans 3:23] and the grace of God, in order that this King, Son of the King, may deliver them from the mighty one. For this same mighty one is he who above was called the Slanderer: whom mighty to subdue men to himself, and to hold them bound in captivity, not his virtue did make, but men's sins. The same is himself also called strong; therefore here mighty also. But He that has humbled the slanderer and has entered into the house of the strong man to bind him and to spoil his vessels, [Matthew 12:29] He "has delivered the needy and the poor man." For this neither the virtue of any one could accomplish, nor any just man, nor any Angel. When then there was no helper, by His coming He saved them Himself.

Of Asaph--(see Introduction). God is good to His people. For although the prosperity of the wicked, and the afflictions of the righteous, tempted the Psalmist to misgivings of God's government, yet the sudden and fearful ruin of the ungodly, seen in the light of God's revelation, reassures his heart; and, chiding himself for his folly, he is led to confide renewedly in God, and celebrate His goodness and love. (Psa. 73:1-28) The abrupt announcement of the theme indicates that it is the conclusion of a perplexing mental conflict, which is then detailed (compare Jer 12:1-4). Truly--or, "Surely it is so." clean heart-- (Psa 18:26) describes the true Israel.

In his prolonged life he will continue to receive the honorable gifts of the rich, and the prayers of his people shall be made for him, and their praises given to him.

The confirmation of these prospects is now given. Voluntative forms are intermingled because the prospect extending into the future is nevertheless more lyrical than prophetic in its character. The elevation of the king to the dominion of the world is the reward of his condescension; he shows himself to be the helper and protecting lord of the poor and the oppressed, who are the especial object upon which God's eye is set. He looks upon it as his task to deal most sympathizingly and most considerately (יחס) just with those of reduced circumstances and with the poor, and their blood is precious in his eyes. Psa 72:12 is re-echoed in Job 29:12. The meaning of Psa 72:14 is the same as Psa 116:15. Instead of יקר, by a retention of the Jod of the stem it is written ייקר. Just as in Psa 49:10, ייקר here also is followed by ויחי. The assertion is individualized: and he (who was threatened with death) shall live (voluntative, having reference to the will of the king). But who is now the subject to ויתּן-? Not the rescued one (Hitzig), for after the foregoing designations (Psa 72:11.) we cannot expect to find "the gold of Sheba" (gold from Jeman or Aethiopia) in his possession. Therefore it is the king, and in fact Solomon, of whom the disposal of the gold of Sheba (Saba) is characteristic. The king's thought and endeavour are directed to this, that the poor man who has almost fallen a victim shall live or revive, and not only will he maintain his cause, he will also bestow gifts upon him with a liberal hand, and he (the poor one who has been rescued and endowed from the riches of the king) shall pray unceasingly for him (the king) and bless him at all times. The poor one is he who is restored to life and endowed with gifts, and who intercedes and blesses; the king, however, is the beneficent giver. It is left for the reader to supply the right subjects in thought to the separate verbs. That clearly marked precision which we require in rhetorical recital is alien to the Oriental style (vid., my Geschichte der jdischen Poesie, S. 189). Maurer and Hofmann also give the same interpretation as we have done.