สดุดี 72:7 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.

In his days shall the righteous flourish,.... As the grass of the field, Psa 72:16; the dews and rain of grace descending upon them; and as a branch, Pro 11:28. They being branches in Christ the vine, flourish and bring forth fruit; and as the palm tree, Psa 92:12; which the more it is pressed with weights, the more it grows; so they, the more they are afflicted, as the Israelites, the more they grow in grace and experience, and become fruitful in every good word and work; which is owing to their being planted in a good soil, in the house and courts of the Lord, where the word is preached, and ordinances administered; to their being rooted and grounded in the love of God and grace of Christ; to their being watered continually with the dews of divine favour; enjoying the bright shining of the sun of righteousness, and the refreshing gales of the divine Spirit, like the south wind upon them, causing their spices to flow out. The Targum is, "in his days the righteous shall be multiplied;'' when the forces and fulness of the Gentiles shall be brought in, and the nation of the Jews shall be born at once: in the latter days of the Messiah, all the Lord's people shall be righteous; and none but righteous persons shall dwell in the new heavens and earth, Isa 60:21, Pe2 3:13. This is to be understood not of persons outwardly righteous only; nor that are so in their own conceit; nor that seek for righteousness by the works of the law, or depend on an external profession of religion; for such never flourish, nor grow in grace, who have no grace to grow in: but of such that are justified by the righteousness of Christ, have faith in him, and the seed of grace implanted in them. This is interpreted of the Messiah, by a Jewish writer (x); who observes, that in his days the priesthood shall return, and the rod of Aaron shall flourish; and abundance of peace, so long as the moon endureth; alluding, no doubt, to the name of Solomon, which signifies peace; and to that peace and prosperity which were enjoyed under his reign, and was a shadow of what would be in the times of Christ: universal peace, in a temporal sense, was in the times of Augustus, in which Christ was born, and in whose reign the temple of Janus was shut, a sure sign of peace (y). Spiritual peace was made with God by his blood, and all things were reconciled by him, whether in heaven or in earth; Jew and Gentile were made both one, and reconciled in one body; and abundance of spiritual peace is enjoyed by those that believe in Christ: they are kept in perfect peace, and filled with it; and in the latter day there will be abundance of peace among the saints, There will be no disputes nor discord among them; no envying nor vexing one another; no animosities or contentions about religious matters; for they will then see eye to eye: and they will be at peace with the men of the world; there will be no more wars in the earth, nor bloodshed, nor persecution. And this shall endure till there is no moon, till there shall be no need of one; as there will not in the New Jerusalem state, in which there will be no night. (x) Baal Hatiurim in Numb. fol. 169. 3. (y) Vell. Patercul. Hist. Rom. l. 2. Aurel. Victor. de Vir. Illust. Addit. c. 2. de Caesar. c. 1.

And the oracle in the Psalms, which says about Christ, “There shall rise in his days justice and peace,” is in agreement with this. And I think that is why he is called “Prince of Peace” in the prophecy that I quoted before this. And I would ask you to notice that the prophet we are considering says at the outset that the Lord will come from heaven and that the subject of the prophecy will only pasture his flock after his birth at Bethlehem. And the Evangelist, whose words I have cited, furnishes the evidence that this was the case with regard to our Lord and Savior.

"There shall arise in His days justice and abundance of peace, until the moon be taken away" [Psalm 72:7]. The expression tollatur some have interpreted by "be taken away," but others by "be exalted," translating one Greek word, which is there used,

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.

and, carrying out the figure, the results are described in an abundant production and, carrying out the figure, the results are described in an abundant production Psalms 72:8 psa 72:8 psa 72:8 psa 72:8The foreign nations mentioned (Psa 72:9-10) could not be included in the limits, if designed to indicate the boundaries of Solomon's kingdom. The terms, though derived from those used (Exo 23:31; Deu 11:24) to denote the possessions of Israel, must have a wider sense. Thus, "ends of the earth" is never used of Palestine, but always of the world (compare Margin).