Psalm 72:1
Endow the king with Your justice, O God, and the son of the king with Your righteousness.
The Effect of the Anger of a Perfectly Righteous KingC. Short Psalm 72:1-7
Jesus Both King and King's SonGeorge Phillips.Psalm 72:1-20
Messiah's ReignG. F. Pentecost, D. D.Psalm 72:1-20
The Glory of Christ's KingdomW. Forsyth Psalm 72:1-20
The World-Wanted KingHomilistPsalm 72:1-20

It is written that Satan took our Lord "up into an exceeding high mountain, and showed him all the kingdoms of the world and the glory of them" (Matthew 4:8); but they had no charm, for him. In this psalm we are, so to speak, taken up by the Spirit, and shown the kingdom of Messiah; and as its glory opens to our sight our hearts are thrilled with admiration and delight. With renewed ardour we cry, "Thy kingdom come." Consider some things testified here as to the glory of Christ's kingdom.

I. THE GREATNESS OF THE SOVEREIGN. David and Solomon were in some respects great kings; and their greatness, so far as it was real, arose from their feeling their dependence upon God, and that it was their first duty to rule themselves and their people according to God's Law. We know how in many things they offended. But here is a King spoken of whose greatness is of a nobler kind, and who comes short in nothing of God's glory. As respects his nature, his character, his relationships, he is supremely fitted to rule. In him "righteousness" and "judgment" are found as in God. The will of God, on the one hand, and the welfare of his people are his highest ends. "God is light;" and this King saith, "I am the Light of the world." "God is love;" and this King's advent was proclaimed by angels as the Saviour who should bring down love to men: "Glory to God in the highest, peace on earth, good will to the children of men."

II. THE RIGHTEOUSNESS OF THE ADMINISTRATION. (Vers. 2-4.) David, in his last words, describes Messiah's manner of government (2 Samuel 23:1-4). It is characterized by justice; there is no respect of persons; friends are not unduly favored, nor enemies unfairly punished (Isaiah 11:4, 5); the condition and interests of all are considered, and the poor are specially regarded; but justice is blended with mercy. It is the glory of Christ's government that it provides for the return of the rebellious, and for the restoration of the fallen.

III. THE HAPPINESS OF THE PEOPLE. (Vers. 6, 7.) The laws of the kingdom are not only adapted to the nature and necessities of man, but designed for the welfare of those who obey them (Deuteronomy 32:47; Isaiah 48:18); they are not arbitrary, but. founded in truth; they are not alterable, but eternally fixed. Earthly governments so far regulate their laws according to circumstances, and there may be improvements made and reforms carried out from time to time for the greater advantage of the people; but the laws of this kingdom do not need improvement - they are perfect as God is perfect. We see the result in the character and privileges of the people (Isaiah 43:21; Matthew 5:1-10). They are enlightened, contented, law-abiding; they strive to mould their lives according to the will of their King, and in loyalty and devotion to him they find their highest honour and their highest happiness. In this kingdom alone can liberty, equality, and fraternity, in the truest sense, be enjoyed.

IV. THE FUTURE TRIUMPHS THAT MAY BE CONFIDENTLY EXPECTED. This kingdom is destined to grow from more to more; it has an unlimited power of expansiveness (vers. 8, 13); it is also marked by stability. Earthly kingdoms have their rise and fall; but this kingdom is unshakable and eternal. It begins on earth, but is carried up to heaven. Other kings may have successors, though often the direct succession fails; but this King has no successor, but will reign forever and ever. - W.F.

Cast me not off in the time of old age: forsake me not when my strength faileth.
This is the cry of trembling, tottering age to man as well as God. Among the very saddest of human experiences is the decay which is the harbinger of death. If death were always a swift, sudden translation, like that of Enoch or Elijah, we could understand it better. The long act of dying is the darkest part of death.

I. THE PHENOMENON OF HUMAN DECAY. At both ends of life man is the weakest and most helpless of creatures. The noblest of created beings and the most Godlike is cast more utterly, in birth and death, on the care of his fellows, than the weakest of the creatures which God made to be his satellites. Alas for the old and weary among the great mass of mankind; how utterly sad their lot, not only the body but the mind failing also.

II. WHY IS THIS? Partly —

1. To drive home the lessons God is ever teaching us about sin.

2. To develop the noblest qualities of the human spirit by the ministries which sickness, suffering and decay call forth.

3. That He may strengthen faith and hope in immortality. Death is terrible that life may be beautiful. By faith and hope in Christ we can transmute death into blessing and the germ of everlasting joy.


1. The tender care of the aged.

2. The pressing on them with double earnestness the Gospel which brings to light life and immortality.

(J. Baldwin Brown, B. A.)

Old men do not always put up this petition. If the desires of many were put into words, they would be for money, power, and many other things. Covetousness is peculiarly the sin of old age. But the favour and presence of God should be our supreme desire. For —


1. There is little natural enjoyment (2 Samuel 19:35).

2. The troubles of life often increase. Poverty. Misery of our children, or their evil courses. Loss of friends. Results of the evil training of our children. See David's sorrow.

3. And as troubles increase we are less able to bear them. Jacob could bear the Padan-Aram hardships — he was young; but not the loss of Rachel when he was old.

4. Old age is not always treated with due respect, but often with neglect.

5. Death and eternity are near.

II. WHEN MAY WE HOPE FOR THIS BLESSING? Not all old men enjoy it. Oh, the misery of a wicked old age! But if we have been God's servants from our youth, or have become so since we were old, or if now we cast ourselves upon the Lord, then this prayer shall be fulfilled.

(Andrew Fuller.)

The time of old age is —


1. On account of personal need. The text is an appeal to the Divine compassion. This the heavenly Father always welcomes and honours. It is in the supreme distinction of His nature. How He proclaims it! "The Lord God merciful and gracious." It is a frequent title in the Psalms, "full of compassion." To what else can weakness turn so hopefully, so trustfully, so joyfully? Human life is compared to a journey. Men grow tired after long walking. All pilgrims find it so. But to come in then with timely help is altogether Divine. "Man's extremity is God's opportunity."

2. By reason of past memories. The psalmist calls to mind what God had done for him: "Thou hast taught me from my youth." Well, he makes that a ground of expectation that God would carry on and complete what He had begun. That is the logic of the heart. A child can understand it.

II. THE TIME OF HARVEST. If youth is passed in listless frivolity, old age will be childish or idiotic; but if it be passed in careful research and thoughtful study, it will be ripe in knowledge and understanding. If youth is passed in storing the false, the foul, the malicious, old age will be like the land of Egypt, hideous and loathsome, with its frogs and gadfly; but if it be passed in fellowship with the true, the pure, the loving, old age will be like Eden, with warbling songs and fragrant flowers, and ruddy and pulpy fruits. If in youth the passions are unbridled and burning, they will grow into tormenting fiends. If ruled and hallowed by the life of Christ, they will grow into bright angels with heavenly music.

III. THE TIME OF FIXEDNESS. In earlier days men prepare the facilities and the forces of later days. How absurd it would be to send people to apprenticeship at seventy years of age! They could not learn. So in every event of life the same rule will be found to apply. When men get old their passions cool; but their affections grow firmer, and their will grows stubborn. That sapling may be easily trained. That grown tree must be cut down. The old man will often see a better way, and sigh to enter it; but Nature cries: "Too late! too late!" In everything the law is imperative and irrevocable. If Wisdom speak, it is by this rule: "They that seek me early shall find me." In Grace, as in Nature, "now is the accepted time; now is the day of salvation." The Lord meets every one at the threshold and says: "My son, my daughter, give Me thy heart."

IV. THE TIME OF TESTIMONY. Those to whom we refer have had discipline and experience. They ought to have knowledge and conviction, and they ought to bear testimony of this for the honour of the Most High, and for the advantage of those with whom they have to do. It was so with the psalmist. He acted on this rule as every one ought to act. In his day the trial of faith was this — it was a dispensation of temporal rewards and punishments; yet they saw sometimes the wicked man prospering and the godly man seeming to suffer. Still he bore his testimony and said: "I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread." The trial of faith in these days would rather seem to be in the pride and prevalence of unbelief. I own that it does not move me. You ask me why. Well, the work of the Good Spirit in every man's own heart must for that man be the most personal and perfect and abiding ground of confidence. Yet, apart from that, this fixes and satisfies me — that the Gospel in itself, in its teaching, and in its effects is only goodness. "There is none good but one, that is God;" and goodness can come from Him and from Him alone.

V. THE TIME OF FAREWELL AND WELCOME, giving up and getting. I say it is the time of farewell. There is one expression used by the Apostle Paul: "Though our outward man perish." Then it does perish: all biography tells us that. "The inward man is renewed day by day." Yes — the flesh decays; the spirit lives. The senses grow dull; but thought grows clearer and convictions grow stronger. Dreary memories lose their bitterness; holy ones get lighted up with a heavenly gladness. The simplest things in Nature shine with a heavenly light. The bloom and freshness and vigour seem an image of the untainted land. Earth Ceases to distract and to dazzle. Strength declines but ambitions die, and the soul is even as a weaned child. The hectic has gone from the cheek, but the fever has gone from the heart. The day's work is well nigh done, but then home is near, and home's rest and safety and gladness and love.

(J. Aldis.)

John Foster, he who sprang into celebrity from one essay, "Popular Ignorance," had a diseased feeling against growing old, which seems to us to be very prevalent. He was sorry to lose every parting hour. "I have seen a fearful sight to-day," he would say — "I have seen a buttercup." To others the sight would only give visions of the coming spring and future summer; to him it told of the past year, the last Christmas, the days which would never come again — the so many days nearer the grave. Thackeray continually expressed the same feeling. He reverts to the merry old time when George III. was king. He looks back with a regretful mind to his own youth. The black care constantly rides behind his chariot. "Ah, my friends," he says, "how beautiful was youth! We are growing old. Springtime and summer are past. We near the winter of our days. We shall never feel as we have felt. We approach the inevitable grave." Few men, indeed, know how to grow old gracefully, as Mme. de Stael very truly observed.

David, Jesse, Psalmist, Seba, Solomon, Tarshish
Authority, Endow, Gt, Judgments, Justice, King's, Lt, O, Psalm, Righteousness, Royal, Solomon
1. David, praying for Solomon, shows the goodness and glory of God's kingdom
18. He blessed God

Dictionary of Bible Themes
Psalm 72:1

     2345   Christ, kingdom of
     5370   kingship, human
     8243   ethics, social
     8422   equipping, spiritual

Psalm 72:

     5120   Solomon, character

Psalm 72:1-2

     2042   Christ, justice of

Psalm 72:1-4

     2072   Christ, righteousness
     5360   justice, God
     5366   king
     5504   rights

Psalm 72:1-19

     5857   fame

The Eternal Name
It is pleasant, then, to find that there is one thing which is to last for ever. Concerning that one thing we hope to speak to-night, if God will enable me to preach, and you to hear. "His name shall endure for ever." First, the religion sanctified by his name shall endure for ever; secondly, the honor of his name shall endure for ever; and thirdly, the saving, comforting power of his name shall endure for ever. I. First, the religion of the name of Jesus is to endure for ever. When impostors forged
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

The Poor Man's Friend
Turning to our text without further preface, we shall note in it the special objects of great grace. "He shall deliver the needy when he crieth; the poor also, and him that hath no helper;" then, the special blessings which are allotted to them. Here it is said that he shall deliver them, but all through the psalms there are scattered promises full of instruction and consolation all meant for them. And, lastly, the special season which God has appointed for the dispensing of these favors. "He shall
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

David's Dying Prayer
In one sense this prayer is still unnecessary, for in a certain sense the whole earth is filled with God's glory. "All thy works praise thee, O God," is as true now as it was in paradise. The stars still sing their Maker's praise; no sin hath stopped their voice, no discord hath made a jarring note among the harmonies of the spheres. The earth itself still praiseth its Maker, the exhalations, as they arise with morn, are still a pure offfering, acceptable to their Maker. The lowing of the cattle,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Jesus --"All Blessing and all Blest"
THERE are many famous names in human history; but many of them are connected with deeds which have brought no blessing upon mankind. To bless, and to be blessed, is the noblest sort of fame; and yet how few have thought it worth the seeking! Full many a name in the roll of fame has been written there with a finger dipped in blood. It would seem as if men loved those most who have killed the most of them. They call those greatest who have been the greatest cutthroats. They make their greatest illuminations
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Abandonment a Pledge of Predestination.
The state of abandonment contains in itself pure faith, hope, and charity. The state of abandonment is a certain mixture of faith, hope, and charity in one single act, which unites the soul to God and to His action. United, these three virtues together form but one in a single act, the raising of the heart to God, and abandonment to His action. But how can this divine mingling, this spiritual oneness be explained? How can a name be found to convey an idea of its nature, and to make the unity of this
Jean-Pierre de Caussade—Abandonment to Divine Providence

The Song of Solomon.
An important link in the chain of the Messianic hopes is formed by the Song of Solomon. It is intimately associated with Ps. lxxii., which was written by Solomon, and represents the Messiah as the Prince of Peace, imperfectly prefigured by Solomon as His type. As in this Psalm, so also in the Song of Solomon, the coming of the Messiah forms the subject throughout, and He is introduced there under the name of Solomon, the Peaceful One. His coming shall be preceded by severe afflictions, represented
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Prayer and Missions
"One day, about this time, I heard an unusual bleating amongst my few remaining goats, as if they were being killed or tortured. I rushed to the goat-house and found myself instantly surrounded by a band of armed men. The snare had caught me, their weapons were raised, and I expected the next moment to die. But God moved me to talk to them firmly and kindly; I warned them of their sin and its punishment; I showed them that only my love and pity led me to remain there seeking their good, and that
Edward M. Bounds—The Essentials of Prayer

Translators' Preface.
THE work, of which an English version is presented in this volume, appeared originally in 1837. It has already passed through four editions, from the last of which [2] this translation has been made. It is well known that Dr. NEANDER has been engaged for many years in writing a "General History of the Christian Religion and Church," and that he has published separately an account of the "Planting and Training of the Early Christian Church by the Apostles." He would doubtless have felt himself constrained,
Augustus Neander—The Life of Jesus Christ in Its Historical Connexion

All Nations Shall Serve Him. --Ps. Lxxii. 11
All nations shall serve Him.--Ps. lxxii. 11. Fall down ye nations, and adore Jehovah on His mercy-seat, Like prostrate seas on every shore, That cast their billows at your feet. Let hallelujahs to the skies, With ocean's everlasting sound, (The voice of many waters) rise, Day without night, as time goes round. Come from the east,--with gifts, ye kings, Gold, frankincense, and myrrh; Where'er the morning spreads her wings, Let man to God his vows prefer. Come from the west,--the bond, the free,
James Montgomery—Sacred Poems and Hymns

The Reign of Christ on Earth. --Ps. Lxxii.
The Reign of Christ on Earth.--Ps. lxxii. Hail to the Lord's Anointed! Great David's greater Son; Hail in the time appointed, His reign on earth begun! He comes to break oppression, To set the captive free; To take away transgression, And rule in equity. He comes with succour speedy, To those who suffer wrong; To help the poor and needy, And bid the weak be strong; To give them songs for sighing, Their darkness turn to light; Whose souls, condemn'd and dying, Were precious in His sight. By such
James Montgomery—Sacred Poems and Hymns

Jesus the Bread of Life.
JOHN vi. 1-59. In this chapter John follows the same method as in the last. He first relates the sign, and then gives our Lord's interpretation of it. As to the Samaritan woman, and to the inhabitants of Jerusalem, so now to the Galileans, Jesus manifests Himself as sent to communicate to man life eternal. The sign by means of which He now manifests Himself is, however, so new that many fresh aspects of His own person and work are disclosed.[21] The occasion for the miracle arose, as usual, quite
Marcus Dods—The Expositor's Bible: The Gospel of St. John, Vol. I

The Millennium in Relation to Sin.
In spite of the fact that Satan will have been removed from the earth, and that Christ reigns in person over it, yet conditions here will not be perfect even in the Millennium. Unregenerate human nature will remain unchanged. Sin will still be present, though much of its outward manifestation will be restrained. Discontent and wickedness will not be eradicated from the hearts of men, but will be kept beneath the surface by means of the Iron Rod. Multitudes will yield to Christ nothing but a "feigned
Arthur W. Pink—The Redeemer's Return

The Millennium in Relation to the World.
The Millennium will be the time, when, instead of Satan being the world's "Prince," the Christ of God shall be its King. The form of His government will be theocratic not democratic--"And the Lord shall be King over all the earth" (Zech. 14:9). The scope or range of His government will be world-wide. All nations will be subject to His rule, and the uttermost parts of the earth shall be possessed by Him. "He shall have dominion from sea to sea, and from the river unto the ends of the earth. They that
Arthur W. Pink—The Redeemer's Return

Prayer for and with Each Other.
"Confess your faults one to another and pray one for another, that ye may be healed. The effectual, fervent prayer of a righteous man availeth much."--James v. 16. Let our last article touch once more the key of love wherein the article preceding that of prayer was set. To speak of the Spirit's work in our prayers, omitting the intercession of the saints, betrays a lack of understanding concerning the Spirit of all grace. Prayer for others is quite different from prayer for ourselves. The latter
Abraham Kuyper—The Work of the Holy Spirit

Epistle cxxi. To Leander, Bishop of Hispalis (Seville).
To Leander, Bishop of Hispalis (Seville). Gregory to Leander, Bishop of Spain. I have the epistle of thy Holiness, written with the pen of charity alone. For what the tongue transferred to the paper had got its tincture from the heart. Good and wise men were present when it was read, and at once their bowels were stirred with emotion. Everyone began to seize thee in his heart with the hand of love, for that in that epistle the sweetness of thy disposition was not to be heard, but seen. All severally
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Question Lxxxii of Devotion
I. Is Devotion a Special Kind of Act? Cardinal Cajetan, On the Meaning of the Term "Devotion" S. Augustine, Confessions, XIII. viii. 2 II. Is Devotion an Act of the Virtue of Religion? III. Is Contemplation, that is Meditation, the Cause of Devotion? Cardinal Cajetan, On the Causes of Devotion " " On the Devotion of Women IV. Is Joy an Effect of Devotion? Cardinal Cajetan, On Melancholy S. Augustine, Confessions, II. x. I Is Devotion a Special Kind of Act? It is by our acts that we merit. But
St. Thomas Aquinas—On Prayer and The Contemplative Life

The Great Crisis in Popular Feeling - the Last Discourses in the Synagogue of Capernaum - Christ the Bread of Life - Will Ye Also Go
THE narrative now returns to those who, on the previous evening, had, after the miraculous meal, been sent away' to their homes. We remember, that this had been after an abortive attempt on their part to take Jesus by force and make Him their Messiah-King. We can understand that the effectual resistance of Jesus to their purpose not only weakened, but in great measure neutralised, the effect of the miracle which they had witnessed. In fact, we look upon this check as the first turning of the tide
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Kinsman-Redeemer
'Their Redeemer is strong; the Lord of Hosts is His name: He shall thoroughly plead their cause.'--JER. l. 34. Among the remarkable provisions of the Mosaic law there were some very peculiar ones affecting the next-of-kin. The nearest living blood relation to a man had certain obligations and offices to discharge, under certain contingencies, in respect of which he received a special name; which is sometimes translated in the Old Testament 'Redeemer,' and sometimes 'Avenger' of blood. What the etymological
Alexander Maclaren—Expositions of Holy Scripture

His Future Work
The Lord Jesus Christ, who finished the work on earth the Father gave Him to do, who is now bodily present in the highest heaven, occupying the Father's throne and exercising His priesthood in behalf of His people, is also King. To Him belongeth a Kingdom and a kingly Glory. He has therefore a kingly work to do. While His past work was foretold by the Spirit of God and His priestly work foreshadowed in the Old Testament, His work as King and His glorious Kingdom to come are likewise the subjects
A. C. Gaebelein—The Work Of Christ

What Messiah did the Jews Expect?
1. The most important point here is to keep in mind the organic unity of the Old Testament. Its predictions are not isolated, but features of one grand prophetic picture; its ritual and institutions parts of one great system; its history, not loosely connected events, but an organic development tending towards a definite end. Viewed in its innermost substance, the history of the Old Testament is not different from its typical institutions, nor yet these two from its predictions. The idea, underlying
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Poetical Books (Including Also Ecclesiastes and Canticles).
1. The Hebrews reckon but three books as poetical, namely: Job, Psalms, and Proverbs, which are distinguished from the rest by a stricter rhythm--the rhythm not of feet, but of clauses (see below, No. 3)--and a peculiar system of accentuation. It is obvious to every reader that the poetry of the Old Testament, in the usual sense of the word, is not restricted to these three books. But they are called poetical in a special and technical sense. In any natural classification of the books of the
E. P. Barrows—Companion to the Bible

The Security of Contemplatives Lies in their not Ascending to High Things if Our Lord Does not Raise Them. The Sacred Humanity must be the Road
1. There is one thing I should like to say--I think it important: and if you, my father, approve, it will serve for a lesson that possibly may be necessary; for in some books on prayer the writers say that the soul, though it cannot in its own strength attain to this state,--because it is altogether a supernatural work wrought in it by our Lord,--may nevertheless succeed, by lifting up the spirit above all created things, and raising it upwards in humility, after some years spent in a purgative life,
Teresa of Avila—The Life of St. Teresa of Jesus

The Quotation in Matt. Ii. 6.
Several interpreters, Paulus especially, have asserted that the interpretation of Micah which is here given, was that of the Sanhedrim only, and not of the Evangelist, who merely recorded what happened and was said. But this assertion is at once refuted when we consider the object which Matthew has in view in his entire representation of the early life of Jesus. His object in recording the early life of Jesus is not like that of Luke, viz., to communicate historical information to his readers.
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Debt of Irenæus to Justin Martyr
If we are to proceed with safety in forming a judgment as to the relation between Justin and Irenæus in respect of the matter which they have in common, it will be necessary not merely to consider a number of selected parallels, but also to examine the treatment of a particular theme in the two writers. Let us set side by side, for example, c. 32 of Justin's First Apology with c. 57 of the Demonstration. Justin has been explaining to his Roman readers who the Jewish prophets were, and then
Irenæus—The Demonstration of the Apostolic Preaching

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