Verse-by-Verse Bible Commentary
Psalms 72:6

Clarke's Commentary

Verse Psalms 72:6. He shall come down like rain upon the mown grass — The word גז gez, which we translate mown grass, more properly means pastured grass or pastured land; for the dew of the night is intended to restore the grass which has been eaten in the course of the day. This very idea the Chaldee has seized, and renders the place thus: "He shall descend gently, like rain upon the grass which has been eaten by the locust." But there seems to be a reference to the thick night dews which in summer fall on the pasturages, and become the means of restoring the grass consumed in the day-time by the cattle. This is finely expressed by the most accomplished of all poets and agriculturists: -

Et quantum longis carpent armenta diebus,

Exigua tantum gelidus ros nocte reponet.

VIRG. Geor. ii., ver. 201.

"For what the day devours, the nightly dew

Shall to the morn by pearly drops renew."

DRYDEN.

Or to leave poetry, which always says too much or too little, the plain prose is: -

"And as much as the flocks crop in the long days,

So much shall the cold dew restore in one short night."

As showers that water the earth. — The influence of the doctrine and Spirit of Christ on the soul of man shall be as grateful, as refreshing, and as fructifying, as the nightly dews on the cropped fields, and the vernal showers on the cultivated lands. Without his influence all tillage is vain; without him there can neither be seed nor fruit.

Coffman's Commentaries on the Bible

THE IMMORTAL, PRE-EXISTENT, UNIVERSAL RULER

“They shall fear thee while the sun endureth, And so long as the moon, throughout all generations. He will come down like rain upon the mown grass, As showers that water the earth. In his days shall the righteous flourish, And abundance of peace, till the moon be no more He shall have dominion from sea to sea, And from the River to the ends of the earth.”

It appears to us that there is precious little in this paragraph that can intelligently be applied to Solomon or to any other except the Blessed Messiah.

“They shall fear… while the earth endureth… so long as the moon… throughout all generations” Such a time-span as this is a reference to immortality. “Clearly, his immortality is implied in Psalms 72:5.”W. E. Addis, p. 385.

“He will come down like rain… like showers” Both the rain and the showers come down from the heavens; and Solomon certainly never did anything like that. “Not only will this Great One rule all nations, but his pre-existence seems to be assumed in Psalms 72:6.”Ibid.

“In his days the righteous shall flourish… abundance of peace” In a very limited and imperfect manner these words might be applied to the reign of Solomon. However his excessive taxation to support his hundreds of wives and concubines (a full thousand of them in all), his building of temples to their gods, the extravagant magnificence of his reign, and his expensive military establishment with some 40,000 horses, resulted finally in the rebellion against his successor and the rejection of the Davidic dynasty by the vast majority of the nation, ten of the twelve tribes going with Jeroboam I. All this prevents the application of Psalms 72:7 to Solomon, except in a very limited sense.

“Dominion from sea to sea… from the River to the ends of the earth” It is true that Solomon ruled over all of the Mid-East from the River (Euphrates) to the Mediterranean Sea, but not “to the ends of the earth.”

Furthermore, the expression “from sea to sea,” actually refers to the whole planet earth. “The ancient idea was that the earth was set in the middle of a great ocean”;The Pulpit Commentary, Vol. 8-B, p. 65. thus “from sea to sea” meant the whole earth. Zechariah applied the exact Words of this verse to the Dominion of Messiah (Zechariah 9:10), of which dominion alone are they truly descriptive.

Delitzsch summarized this paragraph by his declaration that, “The wishes expressed here are of wider compass (than Solomon’s dominion); and Zechariah repeats them predictively with reference to the King Messiah (Zechariah 9:10).”F. Delitzsch, op. cit., p. 302.

Our own viewpoint is that the words of this paragraph were not only “predictive” when Zechariah repeated them. They are predictive here, referring not to Solomon at all but to Christ. Such a truth as this lends remarkable support to the viewpoint of Calvin and of Matthew Henry that these words here are David’s prayer for Solomon.

Barnes' Notes on the Whole Bible

He shall come down - That is, The influence of his reign will be like fertilising showers. The word” he” in this place might have been “it,” referring to his reign, or to the influence of his government.

Like rain upon the mown grass - The word rendered “mown grass” - גז gêz - means properly “a shearing,” and is applied in Deuteronomy 18:4, and Job 31:20, to a fleece of wool. So it is understood here by the Septuagint, by the Latin Vulgate, by the Syriac, and by Luther; and, in accordance with this, it has been supposed by some that there is an allusion to the dew that descended on the fleece spread out by Gideon, Judges 6:37. The Chaldee Paraphrase renders it, “As the grass that has been eaten off by locusts;” where the idea would be that after locusts have passed over a field, devouring everything, when the rain descends the fields revive, and nature again puts on the appearance of life. This idea is adopted by Rosenmuller. The common interpretation, however, which refers the word to a “mowing,” that is, a “mown meadow,” is probably the correct one; and thus understood, the image is very beautiful. The reign of the Messiah would resemble the gently descending shower, under which the grass which has been mown springs up again with freshness and beauty.

As showers that water the earth - literally, “like showers, the watering of the earth.” The original word rendered “that water” suggests the idea of distilling, or “gently” flowing.

Calvin's Commentary on the Bible

6.He shall descend as the rain upon the mown grass. This comparison may seem at first sight to be somewhat harsh; but it elegantly and appositely expresses the great advantage which is derived by all from the good and equitable constitution of a kingdom. Meadows, we know, are cut in the beginning of summer when the heat prevails; and did not the earth imbibe new moisture by the falling rain, even the very roots of the herbage would wither by reason of the barren and parched state of the soil. David, therefore, teaches us that as God defends the earth from the heat of the sun by watering it, so he in like manner provides for the welfare of his Church, and defends it under the government of the king. But this prediction has received its highest fulfillment in Christ, who, by distilling upon the Church his secret grace, renders her fruitful.

Smith's Bible Commentary

Psalms 72:1-20

Psalms 72:1-20 is entitled, "A Psalm for Solomon." As we read this, we find that it goes far beyond Solomon and actually is a prophecy of that Son that was promised to David, even Jesus Christ, who would sit on the throne of David and rule it and establish it in order, in justice, and in righteousness, from henceforth forever. And so Psalms 72:1-20 transcends beyond just David's prayer for his son Solomon, and it becomes an expression of Jesus Christ in the Kingdom Age upon the throne of David. And so, there is that dual interpretation of Psalms 72:1-20 .

Give the king thy judgments, O God, and thy righteousness unto the king's son ( Psalms 72:1 ).

When Jesus Christ comes again, the first order is that of judging the earth, gathering together the nations for judgment. "Give judgment unto thy king, and thy righteousness to the king's son."

He shall judge thy people with righteousness, and the poor with judgment. The mountains shall bring peace to the people, and the little hills, by righteousness. He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor. They shall fear thee as long as the sun and moon endure, throughout all generations. He shall come down like rain upon mown grass: as showers that water the earth. In his days shall the righteous flourish; and the abundance of peace so long as the moon endures ( Psalms 72:2-7 ).

So you see even by the words of the psalm. "They shall fear Thee as long as the sun and the moon endure, throughout all the generations." So it carries far beyond Solomon to that righteous King that God had promised to sit upon the throne of David, and to establish it from henceforth even forever, as long as the moon endures.

He shall have dominion also from sea to sea, and from the river to the ends of the eaRuth ( Psalms 72:8 ).

Again, the kingdom of God covering the entire earth.

They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust. The kings of Tarshish and the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall down before him: all nations shall serve him ( Psalms 72:9-11 ).

"Every knee shall bow, every tongue shall confess that Jesus Christ is the Lord, to the glory of God the Father" ( Philippians 2:10-11 ). And the kings of the earth will gather, bring gifts from all over the world where His kingdom extends, and will bring the praises of the people unto Him in Jerusalem. The glorious Kingdom Age.

Now when you read of the kings of the earth coming and gathering and paying their homage and bringing their gifts, who are those kings of the earth? Revelation, chapter 1, verse Psalms 72:5-6, "Unto Him who loved us and who hath made us unto our God a kingdom of priests, and we shall reign with Him upon the earth." Revelation, chapter 5, the song of the redeemed saints in heaven, "Worthy is the Lamb to take the scroll and loose the seals, for Thou was slain and have redeemed us by Thy blood, out of every nation, tribe, tongue, kindred, and people, and hath made us unto our God, kings and priests. And we shall reign with Thee upon the earth." The church. So this mention of the kings falling down before Him is actually a reference to you, His church, and your place with Him in the Kingdom Age.

For he shall deliver the needy when he crieth; the poor also, and him that hath no helper. He shall spare the poor and needy, and shall save the souls of the needy. He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight. And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; and daily shall he be praised. There shall be a handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth. His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: and all nations shall call him blessed. Blessed be Jehovah God, the God of Israel, who only doeth wondrous things. And blessed be his glorious name for ever: and let the whole earth be filled with his glory. Amen, and Amen. The prayers of David the son of Jesse are ended ( Psalms 72:12-20 ).

So this brings us to the end of the second book of the psalms. As we mentioned to you, the psalms are actually divided into five books, and each of the books ends with a doxology. And here we find the doxology, "The whole earth be filled with His glory. Amen and Amen." Just sort of, you know, the capstone on the thing, the conclusion. And thus, the prayers of David the son of Jesse are ended.

So as we enter into Book Three of the Psalms, we now get into a series of psalms that are ascribed to Asaph. Now Asaph was the chief musician. He was appointed by David as head over the musicians. Whether it is the name of an actual person or the title for the chief musician is not known. It is quite possible that Asaph is just the title for the chief musician, and thus, the psalms of Asaph would be the psalms of the chief musician, and not necessarily of the same person. Some of these psalms ascribed here to Asaph are psalms that definitely go beyond the Davidic period of reign, even into the areas of the desolation. Psalms that were written after the nation of Israel was devastated by their enemies, which, of course, goes then beyond Solomon's reign. "

Dr. Constable's Expository Notes

1. A plea for ability to rule well 72:1-7

Dr. Constable's Expository Notes

Psalms 72

This royal psalm is one of two psalms that attribute authorship to Solomon in the superscription (cf. Psalms 127). It describes his reign but anticipates the rule of his successor, Jesus Christ, on earth in the future. [Note: Chisholm, "A Theology . . .," p. 270.] The psalmist prayed for the prosperity of the Lord’s anointed, ultimately Israel’s Messiah. Isaac Watts wrote the hymn "Jesus Shall Reign" after meditating on this psalm. [Note: Kidner, p. 253.]

"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." [Note: Wiersbe, The . . . Wisdom . . ., p. 219.]

Solomon wrote of the blessings that God bestows through His anointed ruler. Because the Lord had appointed the king and because he ruled righteously, Solomon expected his reign to be far-reaching. He asked God to bless his reign with peace and prosperity because he protects the oppressed.

"The psalm begins with a prayer for the messianic kingship of David’s dynasty (Psalms 72:1-2) and ends on an ascription of praise to the universal kingship of the Lord (Psalms 72:18-19). The petition alternates between a prayer for the king, a prayer for the prosperity and justice associated with the rule, and a prayer for the extent of the rule." [Note: VanGemeren, p. 469.]

Dr. Constable's Expository Notes

In Psalms 72:5, the antecedent of "them" in the NASB is "the oppressed" of Psalms 72:4, and "Thee" refers to God. In the NIV the translators, following the Septuagint, felt that the king was the subject of the whole verse. The Hebrew text favors the NASB rendering. In Psalms 72:6-7, the king is the subject.

The effects of a just and righteous king, the type of person Solomon asked God to make him, are as beneficial to his people as rain and peace are to the landscape.

"It is the other side of kingship to the ’rod of iron’ of Psalms 2:9; yet the one is the true complement of the other, as Psalms 72:4 has shown already." [Note: Kidner, p. 255.]

Gill's Exposition of the Whole Bible

He shall come down like rain upon the mown grass,.... That is, the King and King's Son, the Messiah, whose coming is compared to rain, and showers of it; see Hosea 6:3; and may be understood of his incarnation; when, like rain, he came down from heaven; not by an illapse or entrance of the human nature, which before was not in him; nor by local motion of his divine Person, with which that will not agree; but by assumption of human nature into union with him, as the Son of God; which was an instance of his condescending grace: like rain, he had no father as man; see Job 38:28; but was born of a virgin, through the power of the Holy Ghost; which was very marvellous, like the dew that fell on Gideon's fleece, when the earth about it was dry; which some think is here referred to. The word used signifies also a shorn fleece of wool; and so it is rendered by the Septuagint, and those versions which follow that: or, "shorn grass", shorn by locusts, as the Targum; rather by sheep, who, as by classical writers s, are said to sheer the grass by biting it. Or, "like rain upon the fleece" t; and as the rain is the gift of God to persons undeserving, in consequence of a decree, Job 28:26; sometimes comes suddenly, and is very grateful and refreshing; so Christ is the free gift of God to sinners, and by a decree of his; and his coming was suddenly, into his temple, and was welcome to them that looked for him; as he still is to all sensible sinners. Or this may be interpreted of the coming of Christ into the hearts of his people, by the communications of his Spirit and grace, which, like rain, came down from heaven; are dependent on the will of God, are free grace gifts, and given in abundance; and, like rain, refresh, revive, and make fruitful. Or else this may be applied to the administration of Christ's offices; as his prophetic office, his Gospel and doctrine, being from heaven, like rain, and falling, by divine direction, sometimes in one place, and sometimes in another; and like it in its effects, softening, quickening, and fructifying; and more especially it may respect the administration of his kingly office, since he is in the context spoken of as a King and Judge, and that in the latter day; whose administrations, though just and righteous; yet not cruel and severe, but mild and gentle; his commands are not grievous, nor his yoke heavy; though he will rule the wicked with a rod of iron, he holds forth the sceptre of grace and mercy to his own people; and when his kingdom shall come in all its glory, it will be times refreshing from the presence of the Lord; and his favour will be as the cloud of the latter rain; see Acts 3:19;

as showers [that] water the earth: signifying the same. The word

זרזיף is only in this place, and is used in the Talmud u, in the plural number, for drops of water; and this sense of showers dropping on the earth is given by the Targum. Kimchi derives it from זרף, which, in the Syriac language, signifies to "cut"; and thinks the phrase is the same with the former, "as showers on the cut grass of the earth" w. But perhaps the word rather designs the fissures and cracks of the earth through drought; and the sense is, that Christ's coming is like showers of rain upon the dry and parched ground, which are very acceptable to it.

s "Tondentes gramen oves", Ovid. de Remed. Amor. l. 1. "Tondentes gramina lanigerae pecudes", Lucret. c. 2. t על גז "super vellus", V. L. Pagninus, Montanus. u T. Bab. Yoma, fol. 87. 1. w In Sepher Shorash. rad. זרוף.

Henry's Complete Commentary on the Bible

      2 He shall judge thy people with righteousness, and thy poor with judgment.   3 The mountains shall bring peace to the people, and the little hills, by righteousness.   4 He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.   5 They shall fear thee as long as the sun and moon endure, throughout all generations.   6 He shall come down like rain upon the mown grass: as showers that water the earth.   7 In his days shall the righteous flourish; and abundance of peace so long as the moon endureth.   8 He shall have dominion also from sea to sea, and from the river unto the ends of the earth.   9 They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust.   10 The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts.   11 Yea, all kings shall fall down before him: all nations shall serve him.   12 For he shall deliver the needy when he crieth; the poor also, and him that hath no helper.   13 He shall spare the poor and needy, and shall save the souls of the needy.   14 He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight.   15 And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; and daily shall he be praised.   16 There shall be a handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth.   17 His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed.

      This is a prophecy of the prosperity and perpetuity of the kingdom of Christ under the shadow of the reign of Solomon. It comes in, 1. As a plea to enforce the prayer: "Lord, give him thy judgments and thy righteousness, and then he shall judge thy people with righteousness, and so shall answer the end of his elevation, Psalms 72:2; Psalms 72:2. Give him thy grace, and then thy people, committed to his charge, will have the benefit of it." Because God loved Israel, he made him king over them to do judgment and justice,2 Chronicles 9:8. We may in faith wrestle with God for that grace which we have reason to think will be of common advantage to his church. 2. As an answer of peace to the prayer. As by the prayer of faith we return answers to God's promises of mercy, so by the promises of mercy God returns answers to our prayers of faith. That this prophecy must refer to the kingdom of the Messiah is plain, because there are many passages in it which cannot be applied to the reign of Solomon. There was indeed a great deal of righteousness and peace, at first, in the administration of his government; but, before the end of his reign, there were both trouble and unrighteousness. The kingdom here spoken of is to last as long as the sun, but Solomon's was soon extinct. Therefore even the Jewish expositors understand it of the kingdom of the Messiah.

      Let us observe the many great and precious promises here made, which were to have their full accomplishment only in the kingdom of Christ; and yet some of them were in part fulfilled in Solomon's reign.

      I. That it should be a righteous government (Psalms 72:2; Psalms 72:2): He shall judge thy people with righteousness. Compare Isaiah 11:4. All the laws of Christ's kingdom are consonant to the eternal rules of equity; the chancery it erects to relieve against the rigours of the broken law is indeed a court of equity; and against the sentence of his last judgment there will lie no exception. The peace of his kingdom shall be supported by righteousness (Psalms 72:3; Psalms 72:3); for then only is the peace like a river, when the righteousness is as the waves of the sea. The world will be judged in righteousness, Acts 17:31.

      II. That it should be a peaceable government: The mountains shall bring peace, and the little hills (Psalms 72:3; Psalms 72:3); that is (says Dr. Hammond), both the superior and the inferior courts of judicature in Solomon's kingdom. There shall be abundance of peace,Psalms 72:7; Psalms 72:7. Solomon's name signifies peaceable, and such was his reign; for in it Israel enjoyed the victories of the foregoing reign and preserved the tranquillity and repose of that reign. But peace is, in a special manner, the glory of Christ's kingdom; for, as far as it prevails, it reconciles men to God, to themselves, and to one another, and slays all enmities; for he is our peace.

      III. That the poor and needy should be, in a particular manner, taken under the protection of this government: He shall judge thy poor,Psalms 72:2; Psalms 72:2. Those are God's poor that are impoverished by keeping a good conscience, and those shall be provided for with a distinguishing care, shall be judged for with judgment, with a particular cognizance taken of their case and a particular vengeance taken for their wrongs. The poor of the people, and the children of the needy, he will be sure so to judge as to save, Psalms 72:4; Psalms 72:4. This is insisted upon again (Psalms 72:12; Psalms 72:13), intimating that Christ will be sure to carry his cause on behalf of his injured poor. He will deliver the needy that lie at the mercy of their oppressors, the poor also, both because they have no helper and it is for his honour to help them and because they cry unto him and he has promised, in answer to their prayers, to help them; they by prayer commit themselves unto him,Psalms 10:14. He will spare the needy that throw themselves on his mercy, and will not be rigorous and severe with them; he will save their souls, and that is all they desire. Blessed are the poor in spirit, for theirs is the kingdom of heaven. Christ is the poor man's King.

      IV. That proud oppressors shall be reckoned with: He shall break them in pieces (Psalms 72:4; Psalms 72:4), shall take away their power to hurt, and punish them for all the mischief they have done. This is the office of a good king, Parcere subjectis, et debellare superbos--To spare the vanquished and debase the proud. The devil is the great oppressor, whom Christ will break in pieces and of whose kingdom he will be the destruction. With the breath of his mouth shall he slay that wicked one (Isaiah 11:4), and shall deliver the souls of his people from deceit and violence,Psalms 72:14; Psalms 72:14. He shall save from the power of Satan, both as an old serpent working by deceit to ensnare them and as a roaring lion working by violence to terrify and devour them. So precious shall their blood be unto him that not a drop of it shall be shed, by the deceit or violence of Satan or his instruments, without being reckoned for. Christ is a King, who, though he calls his subjects sometimes to resist unto blood for him, yet is not prodigal of their blood, nor will ever have it parted with but upon a valuable consideration to his glory and theirs, and the filling up of the measure of their enemies' iniquity.

      V. That religion shall flourish under Christ's government (Psalms 72:5; Psalms 72:5): They shall fear thee as long as the sun and moon endure. Solomon indeed built the temple, and the fear and worship of God were well kept up, for some time, under his government, but it did not last long; this therefore must point at Christ's kingdom, all the subjects of which are brought to and kept in the fear of God; for the Christian religion has a direct tendency to, and a powerful influence upon, the support and advancement of natural religion. Faith in Christ will set up, and keep up, the fear of God; and therefore this is the everlasting gospel that is preached, Fear God, and give honour to him,Revelation 14:7. And, as Christ's government promotes devotion towards God, so it promotes both justice and charity among men (Psalms 72:7; Psalms 72:7): In his days shall the righteous flourish; righteousness shall be practised, and those that practise righteousness shall be preferred. Righteousness shall abound and be in reputation, shall command and be in power. The law of Christ, written in the heart, disposes men to be honest and just, and to render to all their due; it likewise disposes men to live in love, and so it produces abundance of peace and beats swords into ploughshares. Both holiness and love shall be perpetual in Christ's kingdom, and shall never go to decay, for the subjects of it shall fear God as long as the sun and moon endure; Christianity, in the profession of it, having got footing in the world, shall keep its ground till the end of time, and having, in the power of it, got footing in the heart, it will continue there till, by death, the sun, and the moon, and the stars (that is, the bodily senses) are darkened. Through all the changes of the world, and all the changes of life, Christ's kingdom will support itself; and, if the fear of God continue as long as the sun and moon, abundance of peace will. The peace of the church, the peace of the soul, shall run parallel with its purity and piety, and last as long as these last.

      VI. That Christ's government shall be very comfortable to all his faithful loving subjects (Psalms 72:6; Psalms 72:6): He shall, by the graces and comforts of his Spirit, come down like rain upon the mown grass; not on that which is cut down, but that which is left growing, that it may spring again, though it was beheaded. The gospel of Christ distils as the rain, which softens the ground that was hard, moistens that which was dry, and so makes it green and fruitful, Isaiah 55:10. Let our hearts drink in the rain,Hebrews 6:7.

      VII. That Christ's kingdom shall be extended very far, and greatly enlarged; considering,

      1. The extent of his territories (Psalms 72:8; Psalms 72:8): He shall have dominion from sea to sea (from the South Sea to the North, or from the Red Sea to the Mediterranean) and from the river Euphrates, or Nile, to the ends of the earth. Solomon's dominion was very large (1 Kings 4:21), according to the promise, Genesis 15:18. But no sea, no river, is named, that it might, by these proverbial expressions, intimate the universal monarchy of the Lord Jesus. His gospel has been, or shall be, preached to all nations (Matthew 24:14), and the kingdoms of the world shall become his kingdoms (Revelation 11:15) when the fulness of the Gentiles shall be brought in. His territories shall be extended to those countries, (1.) That were strangers to him: Those that dwell in the wilderness, out of all high roads, that seldom hear news, shall hear the glad tidings of the Redeemer and redemption by him, shall bow before him, shall believe in him, accept of him, worship him, and take his yoke upon them. Before the Lord Jesus we must all either bow or break; if we break, we are ruined--if we bow, we are certainly made for ever. (2.) That were enemies to him, and had fought against him: They shall lick the dust; they shall be brought down and laid in the dust, shall bite the ground for vexation, and be so hunger-bitten that they shall be glad of dust, the serpent's meat (Genesis 3:15), for of his seed they are; and over whom shall not he rule, when his enemies themselves are thus humbled and brought low?

      2. The dignity of his tributaries. He shall not only reign over those that dwell in the wilderness, the peasants and cottagers, but over those that dwell in the palaces (Psalms 72:10; Psalms 72:10): The kings of Tarshish, and of the isles, that lie most remote from Israel and are the isles of the Gentiles (Genesis 10:5), shall bring presents to him as their sovereign Lord, by and under whom they hold their crowns and all their crown lands. They shall court his favour, and make an interest in him, that they may hear his wisdom. This was literally fulfilled in Solomon (for all the kings of the earth sought the wisdom of Solomon, and brought every man his present,2 Chronicles 9:23; 2 Chronicles 9:24), and in Christ too, when the wise men of the east, who probably were men of the first rank in their own country, came to worship him and brought him presents,Matthew 2:11. They shall present themselves to him; that is the best present we can bring to Christ, and without that no other present is acceptable, Romans 12:1. They shall offer gifts, spiritual sacrifices of prayer and praise, offer them to Christ as their God, on Christ as their altar, which sanctifies every gift. Their conversion to God is called the offering up, or sacrificing, of the Gentiles,Romans 15:16. Yea, all kings shall, sooner or later, fall down before him, either to do their duty to him or to receive their doom from him, Psalms 72:11; Psalms 72:11. They shall fall before him, either as his willing subjects or as his conquered captives, as suppliants for his mercy or expectants of his judgment. And, when the kings submit, the people come in of course: All nations shall serve him; all shall be invited into his service; some of all nations shall come into it, and in every nation incense shall be offered to him and a pure offering,Malachi 1:11; Revelation 7:9.

      VIII. That he shall be honoured and beloved by all his subjects (Psalms 72:15; Psalms 72:15): He shall live; his subjects shall desire his life (O king! live for ever) and with good reason; for he has said, Because I live, you shall live also; and of him it is witnessed that he liveth, ever liveth, making intercession,Hebrews 7:8; Hebrews 7:25. He shall live, and live prosperously; and, 1. Presents shall be made to him. Though he shall be able to live without them, for he needs neither the gifts nor the services of any, yet to him shall be given of the gold of Sheba--gold, the best of metals, gold of Sheba, which probably was the finest gold; for he that is best must be served with the best. Those that have abundance of the wealth of this world, that have gold at command, must give it to Christ, must serve him with it, do good with it. Honour the Lord with thy substance. 2. Prayers shall be made for him, and that continually. The people prayed for Solomon, and that helped to make him and his reign so great a blessing to them. It is the duty of subjects to make prayers, intercessions, and giving of thanks, for kings and all in authority, not in compliment to them, as is too often done, but in concern for the public welfare. But how is this applied to Christ? He needs not our prayers, nor can have any benefit by them. But the Old-Testament saints prayed for his coming, prayed continually for it; for they called him, He that should come. And now that he has come we must pray for the success of his gospel and the advancement of his kingdom, which he calls praying for him (Hosanna to the Son of David, prosperity to his reign), and we must pray for his second coming. It may be read, Prayer shall be made through him, or for his sake; whatsoever we ask of the Father shall be in his name and in dependence upon his intercession. 3. Praises shall be made of him, and high encomiums given of his wisdom, justice, and goodness: Daily shall he be praised. By praying daily in his name we give him honour. Subjects ought to speak well of the government that is a blessing to them; and much more ought all Christians to praise Jesus Christ, daily to praise him; for they owe their all to him, and to him they lie under the highest obligations.

      IX. That under his government there shall be a wonderful increase both of meat and mouths, both of the fruits of the earth in the country and of the people inhabiting the cities, Psalms 72:16; Psalms 72:16. 1. The country shall grow rich. Sow but a handful of corn on the top of the mountains, whence one would expect but little, and yet the fruit of it shall shake like Lebanon; it shall come up like a wood, so thick, and tall, and strong, like the cedars of Lebanon. Even upon the tops of the mountains the earth shall bring forth by handfuls; that is an expression of great plenty (Genesis 41:47), as the grass upon the house top is said to be that wherewith the mower fills not his hand. This is applicable to the wonderful productions of the seed of the gospel in the days of the Messiah. A handful of that seed, sown in the mountainous and barren soil of the Gentile world, produced a wonderful harvest gathered in to Christ, fruit that shook like Lebanon. The fields were white to the harvest,John 4:35; Matthew 9:37. The grain of mustard-seed grew up to a great tree. 2. The towns shall grow populous: Those of the city shall flourish like grass, for number, for verdure. The gospel church, the city of God among men, shall have all the marks of prosperity, many shall be added to it, and those that are shall be happy in it.

      X. That his government shall be perpetual, both to his honour and to the happiness of his subjects. The Lord Jesus shall reign for ever, and of him only this must be understood, and not at all of Solomon. It is Christ only that shall be feared throughout all generations (Psalms 72:5; Psalms 72:5) and as long as the sun and moon endure,Psalms 72:7; Psalms 72:7. 1. The honour of the princes is immortal and shall never be sullied (Psalms 72:17; Psalms 72:17): His name shall endure for ever, in spite of all the malicious attempts and endeavours of the powers of darkness to eclipse the lustre of it and to cut off the line of it; it shall be preserved; it shall be perpetuated; it shall be propagated. As the names of earthly princes are continued in their posterity, so Christ's in himself. Filiabitur nomen ejus--His name shall descend to posterity. All nations, while the world stands, shall call him blessed, shall bless God for him, continually speak well of him, and think themselves happy in him. To the end of time, and to eternity, his name shall be celebrated, shall be made use of; every tongue shall confess it and every knee shall bow before it. 2. The happiness of the people if universal too; it is complete and everlasting: Men shall be blessed, truly and for ever blessed, in him. This plainly refers to the promise made unto the fathers that in the Messiah all the nations of the earth should be blessed. Genesis 12:3.