สดุดี 72:4 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.

He shall judge the poor of the people,.... Of the people of God, whether among Jews or Gentiles; See Gill on Psa 72:2; he shall save the children of the needy; whose parents being needy, they are so too, in a spiritual sense, and in distressed circumstances. Such Christ saves from their sins; from the curses and condemnation of the law: from, wrath to come, and out of the hands of all their enemies; and shall break in pieces the oppressor; the tyrant Satan, the god of this world; that has usurped a power over it; who works in the children of disobedience, and leads captive the people of God in their unregenerate state: the "calumniator", as some render the word; the accuser of the brethren: "the defrauder" (q), as others: who beguiled our first parents, and deceives mankind. Now it was foretold of Christ that he should break his head; and he was manifested in the flesh to destroy his works; and him himself; and he has broke him and all his schemes in pieces, and spoiled all his principalities and powers: The Syriac Version reads, "tyrants" or "oppressors", in the plural number; and it may include the Jews, who were the persecutors and oppressors of the first Christians; and Rome, Pagan and Papal; antichrist, and all the antichristian states, which have been, or will be, broken to pieces by Christ; who will rule them with a rod of iron, and break them in pieces as a potter's vessel, Rev 2:27. (q) "calumniatorem", Pagninus, Tigurine version, Vatablus, Musculus; "fraudatorem", Muis, Cocceius.

"He shall judge the poor of the people, and shall save the sons of the poor" [Psalm 72:4]. The poor and the sons of the poor seem to me to be the very same, as the same city is Sion and the daughter of Sion. But if it is to be understood with a distinction, the poor we take to be the mountains, but the sons of the poor the hills: for instance, Prophets and Apostles, the poor, but the sons of them, that is, those that profit under their authority, the sons of the poor. But that which has been said above, "shall judge;" and afterwards, "shall save;" is as it were a sort of exposition in what manner He shall judge. For to this end He shall judge, that He may save, that is, may sever from those that are to be destroyed and condemned, those to whom He gives "salvation ready to be revealed at the" last time. [1 Peter 1:5] For by such men to Him is said, "Destroy not with ungodly men my soul:" and, "Judge me, O God, and sever my cause from the nation unholy." We must observe also that he says not, He shall judge the poor people, but, "the poor of the people." For above when he had said, "to judge Your people in justice and Your poor in judgment," the same he called the people of God as His poor, that is, only the good and those that belong to the right hand side. But because in this world those for the right and those for the left feed together, who, like lambs and goats at the last are to be put asunder; [Matthew 25:32] the whole, as it is mingled together, he has called by the name of the People. And because even here he puts judgment in a good sense, that is, for the purpose of saving: therefore he says, "He shall judge the poor of the people," that is, shall sever for salvation those that are poor among the people. "And He shall humble the false-accuser." No false-accuser can be more suitably recognised here than the devil. False accusation is his business. "Does Job worship God gratis?" [Job 1:9] But the Lord Jesus does humble him, by His grace aiding His own, in order that they may worship God gratis, that is, may take delight in the Lord. He humbled him also thus; because when in Him the devil, that is, the prince of this world, had found nothing, [John 14:30] he slew Him by the false accusations of the Jews, whom the false-accuser made use of as his vessels, working in the sons of unbelief. [Ephesians 2:2] ...

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.

That peace, including prosperity, as an eminent characteristic of Christ's reign (Isa 2:4; Isa 9:6; Isa 11:9), will be illustrated in the security provided for the helpless and needy, and the punishment inflicted on oppressors, whose power to injure or mar the peace of others will be destroyed (compare Isa 65:25; Zac 9:10). children of the needy--for the needy (compare sons of strangers, Psa 18:45 [Margin]).