Tyndale Open Study NotesPsalms 72

These last four psalms of Book Two contrast with the earlier psalms that describe God’s mighty acts in creation and redemption, ending with God’s march to Zion (Psalms 65–68). Psalms 69–71 describe the king's suffering, and Psalm 72 responds with a prayer for God to bless the king.

This royal psalm concludes Book Two, with Psalm 72:18–20 serving as an epilogue for the entire book. The psalmist considers the future of David's royal line and Zion (see Psalms 46, 48). He prays that Israel's kings will be good and successful, spreading the Lord's blessing to all people worldwide. The exceptional righteousness and rule desired in this prayer hint at the future arrival of Jesus, the Son of David.

Justice brings balance to nature, leading to harmony, prosperity, and fertility.

justice … righteousness: In the ancient Near East, kings were expected to represent justice. For Israel's kings, the standard was higher because they followed the Lord's example.

Justice makes the world fruitful, abundant, harmonious, and good (see Isaiah 32:16–17).

A just ruler will defend the poor against injustice, rescue them from violence, and bring their oppressors to account for their wrongdoing.

May they fear him: In Hebrew, this phrase appears to be a response to the enforcement of justice. The Greek version reads May they endure, which makes this a prayer for long life (Psalm 21:4; 72:15, 17).

• The administration of justice is refreshing like spring rain, allowing the godly to thrive (see Isaiah 45:8) like flowers.

• until the moon is no more: This phrase means forever (see Psalm 89:36–37).

The anointed king will rule the entire world. Even enemy nations will obey him. In the ancient Near East, giving gifts to the king showed his success and reputation (see 1 Kings 10).

• from sea to sea: This phrase represents the entire world.

• Solomon's kingdom stretched from the Euphrates River in the east to the Philistine territory in the west (1 Kings 4:21; see Psalms 80:8–11; 89:19–25), where the Mediterranean Sea appeared to be at the ends of the earth (see 2:8).

  Everyone will bow before this king, including desert nomads (Psalm 72:9), his enemies, and all the world's kings (see Micah 7:17).

• The western kings of Tarshish came from a major colony in the western Mediterranean. The eastern kings of Sheba came from southern Arabia, home of the queen of Sheba (1 Kings 10).

• Seba was likely south of Egypt, possibly on the western shore of the Red Sea across from Sheba.

• The gifts given to the king were a tribute and a sign of submission.

All kings and nations must submit to the messianic king (God's chosen leader). The hope in Psalm 2:10–11 will come true (see 96:1–3; 1 Corinthians 15:25) when other leaders and peoples bow and serve this king.

The anointed king will help those in need. He is both a judge and a father to the poor (Psalms 10:14, 17; 68:5).

To deliver the needy means to bring an end to the rule of their oppressors.

Like a father, the king feels pity for those in need (see Malachi 3:17).

The just kingdom will be long-lasting and universal. The summary combines the themes of abundance of crops, longevity, tribute of the nations, and the prayer of the nations.

The people will bless him, fulfilling God's promise to Abraham (Genesis 12:3; see Psalm 133:3).

the forests of Lebanon: Lebanon was famous for its wood (see study note on 2 Chronicles 2:8).

This doxology (song of praise) ends Book Two of the Psalms.

This parenthetical note ends Book Two, which consists mostly of prayers of David. Books Three to Five were probably compiled after Book Two; they include additional psalms of David (Psalms 86, 101, 103, 108–110, 122, 124, 131, 133, 138–145).