สดุดี 72:16 วิจารณ์

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.

There shall be an handful of corn,.... By which are not meant the people of Christ, compared to corn, or wheat, in distinction from hypocrites, said to be as chaff, Mat 2:12; who are but few, yet fruitful and flourishing; nor the Gospel, so called in opposition to the chaff of false doctrine, Jer 23:28; nor the blessings of grace, signified by corn, wine, and oil, Jer 31:12; but Christ, who compares himself to a corn of wheat, Joh 12:24; for its choiceness and purity, and for its usefulness for food; and he may be compared to an handful of it, because of the little account he was made of here on earth, and the little that was expected from him; and on account of the small beginnings of his kingdom, which came not with observation, was like a little stone cut out of the mountain without hands, and like a grain of mustard seed: so R. Obadiah Gaon (m) interprets these words, "an handful of corn; that is, the Messiah shall be at first as an handful of corn; but afterwards a multitude of disciples shall grow as the grass;'' in the earth; that is, sown in the earth: this denotes not Christ's being on the earth in the days of his flesh; but his death and burial, his descending into the lower parts of the earth, where he continued a while to answer the type of Jonah; and which is represented by a corn of wheat falling into the earth and dying, Joh 12:24; by which is signified, that Christ's death was not accidental, but designed, as is the sowing of corn in the earth; and that it was voluntary, and not forced, and was but for a time: for as the corn dies, and lives again, and does not lie always under the clods; so Christ rose again; nor could he be held with the cords of death. It is added, upon the top of the mountains; where corn being sown, it is very unlikely it should come to anything; and as little was expected by the Jews from the crucifixion and death of Christ: or else this may denote the publicness of Christ's death, it being a fact known to all the inhabitants of Jerusalem, and many others; the fruit thereof shall shake like Lebanon; meaning either a large number of souls converted, the fruit of Christ's death, and of the Gospel ministry; of whom there was a large harvests, both in Judea and in the Gentile world, in the first times of the Gospel, immediately after Christ's death and resurrection; and there will be still a greater in the latter day: or else the blessings of grace are meant, which come by the death and resurrection of Christ; as righteousness, peace, pardon, and eternal life. The allusion is to a field of wheat when ripe, and its ears heavy, which, when the wind blows upon it, is shaken, rustles, and makes a noise (n), like the shaking of trees, and even of the cedars in Lebanon; it denotes the goodness and excellency or the fruit; and they of the city shall flourish like grass of the earth; or "they shall flourish out of the city" (o); which the Targum interprets of the city of Jerusalem; and so the Talmud (p), and also Jarchi; and was literally true; for the Gospel, after Christ's death, was first preached in the city of Jerusalem, and was blessed for the conversion of many there, who were fruitful in grace and good works: it may very well be understood of all the citizens of Sion; such who are fellow citizens with the saints, and of the household of God, who being planted in the house of the Lord, flourish in the court of our God, and become very fruitful in every good word and work; and flourish like grass of the earth for numbers, for quickness of growth, and for verdure and beauty; all which is owing to their being rooted in Christ, to his coming down upon them as rain, Psa 72:6; to the dews of his grace, and to his arising upon them as the sun of righteousness. The ancient Jews interpreted this passage of the Messiah: "as the first Redeemer, they say (q), caused manna to descend, as it is said, Exo 16:4; so the latter Redeemer shall cause manna to descend, as it is said, "there shall be an handful of corn in the earth".'' Jarchi says our Rabbins interpret this of the dainties in the days of the Messiah, and the whole psalm concerning the King Messiah. (m) In Viccars. in loc. (n) "Corpus ut impulsae segetes aquilonibus horret", Ovid. Epist. 10. v. 139. (o) "de civilate", V. L. Musculus, Gejerus; so Montanus, Tigurine version, Cocceius, Michaelis. (p) T. Bab. Cetubot, fol. 111. 2. (q) Midrash Kohelet, fol. 63. 2.

"And there shall be a firmament on the earth, on the tops of the mountains" [Psalm 72:16]. For, "all the promises of God in Him are Yea," [2 Corinthians 1:20] that is, in Him are confirmed: because in Him has been fulfilled whatever has been prophesied for our salvation. For the tops of the mountains it is meet to understand as the authors of the divine Scriptures, that is, those persons through whom they were supplied: wherein He is indeed Himself the Firmament: for unto Him all things that have been divinely written are ascribed. But this He willed should be on earth; because for the sake of those that are upon earth, they were written. Whence He came also Himself upon earth, in order that He might confirm all these things, that is, in Himself might show them to have been fulfilled. "For it was necessary," He says, "for all things to be fulfilled which were written in the Law, and the Prophets, and Psalms, concerning Me:" [Luke 24:44] that is, "in the tops of the mountain." [Isaiah 2:2] For so there comes in the last time the evident Mount of the Lord, prepared on the summit of the mountains: of which here he speaks, "in the tops of the mountains." "Highly superexalted above Libanus shall be His fruit." Libanus we are wont to take as this world's dignity: for Libanus is a mountain bearing tall trees, and the name itself is interpreted whiteness. For what marvel, if above every brilliant state of this world there is superexalted the fruit of Christ, of which fruit the lovers have contemned all secular dignities? But if in a good sense we take Libanus, because of the "cedars of Libanus which He has planted:" what other fruit must be understood, that is being exalted above this Libanus, except that whereof the Apostle speaks when he is going to speak concerning that love of his, "yet a pre-eminent way to you I show"? [1 Corinthians 12:31] For this is put forward even in the first rank of divine gifts, in the place where he says, "but the fruit of the Spirit is love:" [Galatians 5:22] and with this are conjoined the remaining words as consequent. "And they shall flourish from the city like hay of the earth." Because city is used ambiguously, and there is not annexed of Him, or of God, for there has not been said, "from the city" of Him, or "from the city" of God, but only "from the city:" in a good sense it is understood, in order that from the city of God, that is, from the Church, they may flourish like grass; but grass bearing fruit, as is that of wheat: for even this is called grass in Holy Scripture; as in Genesis there is a command for the earth to bring forth every tree and every grass, and there is not added every wheat: which without doubt would not have been passed over unless under the name of grass this also were understood; and in many other passages of the Scriptures this is found. But if we must take, "and they shall flourish like the grass of the earth," in the same manner as is said, "all flesh is grass, and the glory of a man like the flower of grass:" [Isaiah 40:6] certainly then that city must be understood which does intimate this world's society: for it was not to no purpose that Cain was the first to build a city. [Genesis 4:17] Thus the fruit of Christ being exalted above Libanus, that is, above enduring trees and undecaying timbers, because He is the everlasting fruit, all the glory of a man according to the temporal exaltation of the world is compared to grass; for by believers and by men already hoping for life eternal temporal felicity is despised, in order that there may be fulfilled that which has been written, "all flesh is grass, and all the glory of flesh as the flower of grass: the grass has dried, the flower has fallen off, but the word of the Lord does endure for ever." There is the fruit of Him exalted above Libanus. For always flesh has been grass, and the glory of flesh as the flower of grass: but because it was not clearly proved what felicity ought to have been chosen and preferred, the flower of grass was esteemed for a great matter: not only it was by no means despised, but it was even chiefly sought after. As if therefore at that time He shall have begun to be thus, when there is reproved and despised whatever used to flourish in the world, thus has been said, "superexalted above Libanus shall be the fruit of Him, and they shall flourish from the city like grass of the earth:" that is, glorified above all things shall be that which is promised for everlasting, and compared to the grass of the earth shall be whatever is counted a great matter in the world.

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.

His name--or, "glorious perfections." as long as the sun--(Compare Psa 72:5). men shall be blessed-- (Gen 12:3; Gen 18:18).

Here, where the futures again stand at the head of the clauses, they are also again to be understood as optatives. As the blessing of such a dominion after God's heart, not merely fertility but extraordinary fruitfulness may be confidently desired for the land פּסּה (ἁπ. λεγ..), rendered by the Syriac version sugo, abundance, is correctly derived by the Jewish lexicographers from פּסס = פּשׂה (in the law relating to leprosy), Mishnic פּסה, Aramaic פּסא, Arabic fšâ, but also fšš (vid., Job, at Psa 35:14-16), to extend, expandere; so that it signifies an abundance that occupies a broad space. בּראשׁ, unto the summit, as in Psa 36:6; Psa 19:5. The idea thus obtained is the same as when Hofmann (Weissagung und Erf׬llung, i. 180f.) takes פסּה (from פּסס = אפס) in the signification of a boundary line: "close upon the summit of the mountain shall the last corn stand," with reference to the terrace-like structure of the heights. פּריו does not refer back to בארץ (Hitzig, who misleads one by referring to Joe 2:3), but to בּר: may the corn stand so high and thick that the fields, being moved by the wind, shall shake, i.e., wave up and down, like the lofty thick forest of Lebanon. The lxx, which renders huperarthee'setai, takes ירעשׁ for יראשׁ, as Ewald does: may its fruit rise to a summit, i.e., rise high, like Lebanon. But a verb ראשׁ is unknown; and how bombastic is this figure in comparison with that grand, but beautiful figure, which we would not willingly exchange even for the conjecture יעשׁר (may it be rich)! The other wish refers to a rapid, joyful increase of the population: may men blossom out of this city and out of that city as the herb of the earth (cf. Job 5:25, where צאצאיך also accords in sound with יציצוּ), i.e., fresh, beautiful, and abundant as it. Israel actually became under Solomon's sceptre as numerous "as the sand by the sea" (Kg1 4:20), but increase of population is also a settled feature in the picture of the Messianic time (Psa 110:3, Isa 9:2; Isa 49:20, Zac 2:8 [4]; cf. Sir. 44:21). If, however, under the just and benign rule of the king, both land and people are thus blessed, eternal duration may be desired for his name. May this name, is the wish of the poet, ever send forth new shoots (ינין Chethib), or receive new shoots (ינּון Ker, from Niph. ננון), as long as the sun turns its face towards us, inasmuch as the happy and blessed results of the dominion of the king ever afford new occasion for glorifying his name. May they bless themselves in him, may all nations call him blessed, and that, as ויתבּרכוּ בו (Note: Pronounce wejithbārchu, because the tone rests on the first letter of the root; whereas in Psa 72:15 it is jebārachenu with Chateph. vid., the rule in the Luther. Zeitschrift, 1863, S. 412.) implies, so blessed that his abundance of blessing appears to them to be the highest that they can desire for themselves. To et benedicant sibi in eo we have to supply in thought the most universal, as yet undefined subject, which is then more exactly defined as omnes gentes with the second synonymous predicate. The accentuation (Athnach, Mugrash, Silluk) is blameless.