Earth shall keep her Jubilee!
Scripture generally refers to David as the king who exhibits most clearly the ideal features of that office. He was the shepherd king. God’s ideal was that, like a shepherd, the king in Israel should lead, feed, and protect the people, God’s flock. This triple role is seen perfectly in our Lord Jesus Christ and His care for His people.
There is, however, another divine view of kingship in the history of Israel. On the one hand, we see David as the king who by conflict and victory and the suppression of God’s enemies protected God’s people Israel. On the other hand, there was the need to maintain the peace based on those victories won by David. This reign of peace was Solomon’s. His name is linked to the rich Hebrew term shalom, meaning “peace.” Psalm 72 is about a reign of peace. Peace is more than the mere absence of conflict; it also encompasses prosperity and orderly society. Even in the New Testament, peace is set in contrast to disorder. For example, “For God is not the author of confusion but of peace” (1 Cor. 14:33). Solomon’s reign of peace was based on the foundation of victorious righteousness laid by David.
Psalm 72 is linked with Solomon in its title no matter which way we translate the title— “by Solomon” or “for Solomon.” If we try to see the psalm as applicable in all its details to the reign of Solomon, we find ourselves in deep trouble. Although there are some way in which his reign foreshadows the subject of this psalm, the psalm deals with something much greater than even Solomon’s reign. The Jews saw it, correctly, as going beyond Solomon’s reign of peace to set out the coming reign of Messiah. We shall see that this interpretation of the psalm is essential to our understanding of it.
An overview of the psalm
Verses 1-4 show that righteousness is the basis of the coming messianic reign of peace. The weak will be protected, for they are God’s people. Notice the repetition of “Thy,” which is to say, “God’s,” in verses 1-2. Righteous rule in the Old Testament is often seen in that the weak receive their dues and the rebels are suppressed.
Verses 5-7 show that the reign will last as long as the sun (verse 5) and the moon (verse 7), and these two references frame a picture of fruitfulness and plenty for the people. A key element in this blissful picture is the rainfall, sent from above to produce that abundance.
Verses 8-11 tell of the territorial extent of the kingdom. The places named in these verses are deliberately chosen to indicate how extensive Messiah’s reign will be and the variety of rulers who will be subject to Him. Wealth will flow from the subject peoples, expressing their acceptance of the Messiah’s right to rule. All will be for His glory and honour. The climax is verse 11: “all kings” and “all nations.”
Verses 12-14 expand the theme of the defines of the poor, which was stated in verse 4. It is in keeping with the whole tenor of Scripture that good rule and leadership involves a care for the poor and defenceless. This reflects the character of God, who is rich in mercy and full of compassion. We remember that in the law of Moses, God made special provision for three classes of defenceless people: the widow, the orphan, and the stranger. This last group comprises immigrants, resident foreigners, and refugees. This has implications for us today. Matthew, the gospel writer who presents Christ as King, lays heavy emphasis on His compassion for “sheep without a shepherd.” Before Christ sets up His millennial kingdom, the world will experience a malignant ruler whose reign is bestial in its ruthless disregard of its subjects. What a contrast when the rightful King rules as a shepherd and ensures justice to all His people!
Verses 15-17 tell of lasting abundance and a people happy to ascribe all credit to a bountiful King. Verse 16 seems to mean that grain (the staple food) will be plentiful, as abundant and flourishing as the cedars of Lebanon. What a contrast to our own day, when, though the world produces enough food for all, most of the poor go to bed each night hungry because rulers feed themselves and not their people. Verse 17 recalls God’s promises to Abraham regarding his seed and universal blessing—promises awaiting the return of our Lord Jesus Christ for their fulfillment.
Verses 18-19 sound out a doxology, for all these blessings are God’s doing and He must have the praise. They involve Israel, for He is their God. They involve the whole earth, for His intention always was that in blessing the Israelites, He would enable them to bring blessing to a needy world.
A greater than Solomon
The inspired record is faithful to the facts in showing that Solomon, great and wise though he was, failed to achieve what God intended he should. He failed basically because of his excessive accumulation of personal luxury associated with his marriage alliances with idolatrous royal families. Nehemiah referred to this problem when he rebuked those who had married foreign, idolatrous wives: “Did not Solomon king of Israel sin on account of such women? Among the many nations there was no king like him, and he was beloved by his God, and God made him king over all Israel. Nevertheless, foreign women made even him to sin” (Neh. 13:26, ESV).
When God made Adam, He “put all things under his feet” as head of all creatures on earth. But Adam failed and “now we see not yet all things put under him, but we see Jesus…crowned with glory and honour” (Heb. 2:9). By coming into manhood, our Lord Jesus Christ has brought God’s plan for man back into focus. A Man will indeed be in charge of all upon earth—the Second Man, the Lord from heaven. Similarly, God’s plan for the descendants of Abraham was to bless them and, through them, all nations. But all men fell short of God’s desire for them. Yet, in wonderful grace, He has sent His Son as Abraham’s seed to bring about the blessing which God planned for the human race.
Today, we see the rich becoming richer and the poor becoming poorer. Greed is seldom far from the thoughts of men, whether rich or poor. Efforts to ensure justice and peace seem always to be thwarted by one kind of human failure or another. Peace, in the rich, biblical sense, is far away from the realistic assessment of national or international programs. But Jesus is coming again, “coming to bring to the warring earth peace.” He will take the place which Adam could not fill. He is fit to be Head over all things, able to raise sinful people into unimagined blessing because He stooped so low in suffering and sacrifice, giving Himself for us. Praise His glorious name! In a very rich sense, He is “greater than Solomon.”
Thou who art God beyond all praising,
All for love’s sake becamest man;
Stooping so low, but sinners raising
Heavenwards by Thine eternal plan.
Thou who art God beyond all praising,
All for love’s sake becomes man.
Thou who art love beyond all telling,
Saviour and King, we worship Thee.
Immanuel, within us dwelling,
Make us what Thou wouldst have us be.
Thou who art love beyond all telling,
Savior and King, we worship Thee.