Access your personal insights across all your devices.
Don't have an account? Create yours
Create Account
Synchronize your bookmarks and study history.
Already have an account? Sign in
Psalm 72:8 | John Gill
Canada’s Biblical Foundation
He shall have dominion also from sea to sea, and from the river unto the ends of the earth. — Psalm 72:8
Source Coverage: Psalm 72:8
He shall have dominion also from sea to sea,.... The same is said of the Messiah in Zechariah 9:10; where he is manifestly spoken of as here, and regards the extent of his dominion; not over the land of Israel only, as some think; but over the Gentile world, through the preaching of the Gospel in the several parts of it; and especially as it will be in the latter day, when the kingdoms of this world will be his, and he will be King over all the earth; see Revelation 17:14; which cannot agree with Solomon, whose dominion reached only to the land of the Philistines, to the border of Egypt, 1 Kings 4:21; but Christ's dominion will be, as it follows,
and from the river unto the ends of the earth; which, as Kimchi owns, is clear, if applied to the Messiah, since his government shall be over all the world. The note of Aben Ezra on the text is worthy of regard.
"If this is said concerning Solomon, the meaning is, from the Red sea to the sea of the Philistines; and from the river, this is Euphrates; and the ends of the earth mean the wilderness; (see Exodus 23:31); and, lo, mention is made of the length and breadth of the land of Israel: and if of the Messiah, the sense is, from the south sea, which is called the Idumean sea, to the northern sea, which is the sea of the ocean; and from the river, the river that goes out of Eden at the beginning of the east, unto the ends of the earth, which is at the end of the west;''
though rather the sense is, from the Indian ocean, the great sea, unto the Mediterranean sea; and from the river Euphrates to the end of the world. This text is applied to the Messiah by many Jewish writers (z), ancient and modern.
(z) Raya Mehimna in Zohar in Exod. fol. 49. 4. Bemidbar Rabba, s. 13. fol. 209. 4. Baal Hatturim in Num. fol. 178. 4. R. Nachman. Disput. cum fratre Paulo, p. 41.
Source Coverage: Psalm 72:5-8
The invocation of Psa 72:1 is continued in the form of a wish: may they fear Thee, Elohim, עם־שׁמשׁ, with the sun, i.e., during its whole duration (עם in the sense of contemporary existence, as in Dan. 3:33). לפני־ירח, in the moonlight (cf. Job 8:16, לפני־שׁמשׁ, in the sunshine), i.e., so long as the moon shines. דּור דּורים (accusative of the duration of time, cf. Psa 102:25), into the uttermost generation which outlasts the other generations (like שׁמי השּׁמים of the furthest heavens which surround the other heavens). The first two periphrastic expressions for unlimited time recur in Psa 89:37., a Psalm composed after the time of Solomon; cf. the unfigurative expression in Solomon's prayer at the dedication of the Temple in Kg1 8:40. The continuance of the kingship, from the operation of which such continuance of the fear of God is expected, is not asserted until Psa 72:17. It is capricious to refer the language of address in Psa 72:5 to the king (as Hupfeld and Hitzig do), who is not directly addressed either in Psa 72:4, or in Psa 72:6, or anywhere in the Psalm. With respect to God the desire is expressed that the righteous and benign rule of the king may result in the extension of the fear of God from generation to generation into endless ages. The poet in Psa 72:6 delights in a heaping up of synonyms in order to give intensity to the expression of the thoughts, just as in Psa 72:5; the last two expressions stand side by side one another without any bond of connection as in Psa 72:5. רביבים (from רבב, Arab. rbb, densum, spissum esse, and then, starting from this signification, sometimes multum and sometimes magnum esse) is the shower of rain pouring down in drops that are close together; nor is זרזיף a synonym of גּז, but (formed from זרף, Arab. ḏrf, to flow, by means of a rare reduplication of the first two letters of the root, Ew. 157, d) properly the water running from a roof (cf. B. Joma 87a: "when the maid above poured out water, זרזיפי דמיא came upon his head"). גּז, however, is not the meadow-shearing, equivalent to a shorn, mown meadow, any more than גּז, גּזּה, Arabic ǵizza, signifies a shorn hide, but, on the contrary, a hide with the wool or feathers (e.g., ostrich feathers) still upon it, rather a meadow, i.e., grassy plain, that is intended to be mown. The closing word ארץ (accus. loci as in Psa 147:15) unites itself with the opening word ירד: descendat in terram. In his last words (2 Sam. 23) David had compared the effects of the dominion of his successor, whom he beheld as by vision, to the fertilizing effects of the sun and of the rain upon the earth. The idea of Psa 72:6 is that Solomon's rule may prove itself thus beneficial for the country. The figure of the rain in Psa 72:7 gives birth to another: under his rule may the righteous blossom (expanding himself unhindered and under the most favourable circumsntaces), and (may there arise) salvation in all fulness עד־בּלי ירח, until there is no more moon (cf. the similar expression in Job 14:12). To this desire for the uninterrupted prosperity and happiness of the righteous under the reign of this king succeeds the desire for an unlimited extension of his dominion, Psa 72:8. The sea (the Mediterranean) and the river (the Euphrates) are geographically defined points of issue, whence the definition of boundary is extended into the unbounded. Solomon even at his accession ruled over all kingdoms from the Euphrates as far as the borders of Egypt; the wishes expressed here are of wider compass, and Zechariah repeats them predictively (Psa 9:10) with reference to the King Messiah.
Source Coverage: Psalm 72:8-9
72:8-11 The anointed king will rule over the whole world. Even hostile nations will submit to him. In the ancient Near East, bearing gifts to the king acknowledged his success and his reputation (see 1 Kgs 10).
72:8-9 from sea to sea: This phrase represents the whole world. • Solomon’s kingdom extended from the Euphrates River in the east to the Philistine territory in the west (1 Kgs 4:21; see Pss 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 the desert nomads (72:9), his enemies, and all the kings of the world (see Mic 7:17).
|
Study
He shall have dominion also from sea to sea,.... The same is said of the Messiah in Zechariah 9:10; where he is manifestly spoken of as here, and regards the extent of his dominion; not over the land of Israel only, as some think; but over the Gentile world, through the preaching of the Gospel in the several parts of it; and especially as it will be in the latter day, when the kingdoms of this world will be his, and he will be King over all the earth; see Revelation 17:14; which cannot agree with Solomon, whose dominion reached only to the land of the Philistines, to the border of Egypt, 1 Kings 4:21; but Christ's dominion will be, as it follows,
and from the river unto the ends of the earth; which, as Kimchi owns, is clear, if applied to the Messiah, since his government shall be over all the world. The note of Aben Ezra on the text is worthy of regard.
"If this is said concerning Solomon, the meaning is, from the Red sea to the sea of the Philistines; and from the river, this is Euphrates; and the ends of the earth mean the wilderness; (see Exodus 23:31); and, lo, mention is made of the length and breadth of the land of Israel: and if of the Messiah, the sense is, from the south sea, which is called the Idumean sea, to the northern sea, which is the sea of the ocean; and from the river, the river that goes out of Eden at the beginning of the east, unto the ends of the earth, which is at the end of the west;''
though rather the sense is, from the Indian ocean, the great sea, unto the Mediterranean sea; and from the river Euphrates to the end of the world. This text is applied to the Messiah by many Jewish writers (z), ancient and modern.
(z) Raya Mehimna in Zohar in Exod. fol. 49. 4. Bemidbar Rabba, s. 13. fol. 209. 4. Baal Hatturim in Num. fol. 178. 4. R. Nachman. Disput. cum fratre Paulo, p. 41.
The invocation of Psa 72:1 is continued in the form of a wish: may they fear Thee, Elohim, עם־שׁמשׁ, with the sun, i.e., during its whole duration (עם in the sense of contemporary existence, as in Dan. 3:33). לפני־ירח, in the moonlight (cf. Job 8:16, לפני־שׁמשׁ, in the sunshine), i.e., so long as the moon shines. דּור דּורים (accusative of the duration of time, cf. Psa 102:25), into the uttermost generation which outlasts the other generations (like שׁמי השּׁמים of the furthest heavens which surround the other heavens). The first two periphrastic expressions for unlimited time recur in Psa 89:37., a Psalm composed after the time of Solomon; cf. the unfigurative expression in Solomon's prayer at the dedication of the Temple in Kg1 8:40. The continuance of the kingship, from the operation of which such continuance of the fear of God is expected, is not asserted until Psa 72:17. It is capricious to refer the language of address in Psa 72:5 to the king (as Hupfeld and Hitzig do), who is not directly addressed either in Psa 72:4, or in Psa 72:6, or anywhere in the Psalm. With respect to God the desire is expressed that the righteous and benign rule of the king may result in the extension of the fear of God from generation to generation into endless ages. The poet in Psa 72:6 delights in a heaping up of synonyms in order to give intensity to the expression of the thoughts, just as in Psa 72:5; the last two expressions stand side by side one another without any bond of connection as in Psa 72:5. רביבים (from רבב, Arab. rbb, densum, spissum esse, and then, starting from this signification, sometimes multum and sometimes magnum esse) is the shower of rain pouring down in drops that are close together; nor is זרזיף a synonym of גּז, but (formed from זרף, Arab. ḏrf, to flow, by means of a rare reduplication of the first two letters of the root, Ew. 157, d) properly the water running from a roof (cf. B. Joma 87a: "when the maid above poured out water, זרזיפי דמיא came upon his head"). גּז, however, is not the meadow-shearing, equivalent to a shorn, mown meadow, any more than גּז, גּזּה, Arabic ǵizza, signifies a shorn hide, but, on the contrary, a hide with the wool or feathers (e.g., ostrich feathers) still upon it, rather a meadow, i.e., grassy plain, that is intended to be mown. The closing word ארץ (accus. loci as in Psa 147:15) unites itself with the opening word ירד: descendat in terram. In his last words (2 Sam. 23) David had compared the effects of the dominion of his successor, whom he beheld as by vision, to the fertilizing effects of the sun and of the rain upon the earth. The idea of Psa 72:6 is that Solomon's rule may prove itself thus beneficial for the country. The figure of the rain in Psa 72:7 gives birth to another: under his rule may the righteous blossom (expanding himself unhindered and under the most favourable circumsntaces), and (may there arise) salvation in all fulness עד־בּלי ירח, until there is no more moon (cf. the similar expression in Job 14:12). To this desire for the uninterrupted prosperity and happiness of the righteous under the reign of this king succeeds the desire for an unlimited extension of his dominion, Psa 72:8. The sea (the Mediterranean) and the river (the Euphrates) are geographically defined points of issue, whence the definition of boundary is extended into the unbounded. Solomon even at his accession ruled over all kingdoms from the Euphrates as far as the borders of Egypt; the wishes expressed here are of wider compass, and Zechariah repeats them predictively (Psa 9:10) with reference to the King Messiah.
72:8-11 The anointed king will rule over the whole world. Even hostile nations will submit to him. In the ancient Near East, bearing gifts to the king acknowledged his success and his reputation (see 1 Kgs 10).
72:8-9 from sea to sea: This phrase represents the whole world. • Solomon’s kingdom extended from the Euphrates River in the east to the Philistine territory in the west (1 Kgs 4:21; see Pss 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 the desert nomads (72:9), his enemies, and all the kings of the world (see Mic 7:17).
Tyndale Open Study Notes · CC BY-SA 4.0