Keil & Delitzsch

On Psalms 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.

Matthew Henry's Commentary

On Psalms 72:2-17

This is a prophecy of the kingdom of Christ; many passages in it cannot be applied to the reign of Solomon. There were righteousness and peace at first in the administration of his government; but, before the end of his reign, there were troubles and unrighteousness. The kingdom here spoken of is to last as long as the sun, but Solomon's was soon at an end. Even the Jewish expositors understood it of the kingdom of the Messiah. Observe many great and precious promises here made,
which were to have full accomplishment only in the kingdom of Christ. As far as his kingdom is set up, discord and contentions cease, in families, churches, and nations. 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 produces abundance of peace. Holiness and love shall be lasting in Christ's kingdom. Through all the changes of the world, and all the changes of life, Christ's kingdom
will support itself. And he shall, by the graces and comforts of his Spirit, come down like rain upon the mown grass; not on that cut down, but that which is left growing, that it may spring again. His gospel has been, or shall be, preached to all nations. Though he needs not the services of any, yet he must be served with the best. Those that have the wealth of this world, must serve Christ with it, do good with it. Prayer shall be made through him, or for his sake; whatever we ask of the
Father, should be in his name. Praises shall be offered to him: we are under the highest obligations to him. Christ only shall be feared throughout all generations. To the end of time, and to eternity, his name shall be praised. All nations shall call HIM blessed.

Spurgeon's Treasury of David

They shall fear thee as long as the sun and moon endure. And well they may. Such righteousness wins the cheerful homage of the poor and the godly, and strikes dismay into the souls of unrighteous oppressors; so that all through the lands, both good and bad are filled with awe. Where Jesus reigns in power men must render obeisance of some sort. His kingdom, moreover, is no house of cards, or dynasty of days; it is as lasting as the lights of heaven; days and nights will cease before he abdicates his throne. Neither sun nor moon as yet manifest any failure in their radiance, nor are there any signs of decrepitude in the kingdom of Jesus; on the contrary, it is but in its youth, and is evidently the coming power, the rising sun. Would to God that fresh vigour were imparted to all its citizens to push at once the conquests of Immanuel to the uttermost ends of the earth. Throughout all generations shall the throne of the Redeemer stand. Humanity shall not wear out the religion of the Incarnate God. No infidelity shall wither it away, nor superstition smother it; it shall rise immortal from what seemed its grave; as the true phoenix, it shall revive from its ashes! As long as there are men on earth Christ shall have a throne among them. Instead of the fathers shall be the children. Each generation shall have a regeneration in its midst, let Pope and Devil do what they may. Even at this hour we have before us the tokens of his eternal power; since he ascended to his throne, eighteen hundred years ago, his dominion has not been overturned, though the mightiest of empires have gone like visions of the night. We see on the shore of time the wrecks of the Caesars, the relics of the Moguls, and the last remnants of the Ottomans. Charlemagne, Maximilian, Napoleon, how they flit like shadows before us! They were and are not; but Jesus for ever is. As for the houses of Hohenzollern, Guelph, or Hapsburg, they have their hour; but the Son of David has all hours and ages as his own.

Tyndale Study Notes

On Psalms 72:5

72:5 May they fear you: In Hebrew, this clause seems to be a response to the enforcement of justice. The Greek version reads May they endure, which makes this a prayer for longevity (21:4; 72:15, 17).

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