Psalm 72 (71):1Meaning & Commentary from the Church Fathers

Judas, representing neither the fond hopes of the people nor the glory of his tribe amidst their decline, became part of a narrative that unfolded with Christ’s arrival.

Should the Jews audaciously reject this prophetic truth, they can easily be confronted by the very words of the prophets themselves. Anyone who diligently sifts through these prophecies and scrutinizes their wording will see how they align with historical events. To reinforce this point, I will explore prophecies concerning their patriarchs, showing that many utterances directed at ancestors ultimately found their fulfillment in their descendants.

As an example, when Jacob recognized Simeon and Levi, he prophesied about their fate, declaring, "Simeon and Levi are brothers," and reprimanded them for their wrongdoing against the Shechemites. He continued with, "I will divide them in Jacob and scatter them in Israel" (Gen. 49:5-7). It is evident that this statement was not fulfilled in Simeon and Levi directly, but rather concerning their respective tribes. The tribe of Levi indeed faced dispersion, with portions assigned to each of the other tribes, while the tribe of Simeon, having met a similar fate, found themselves scattered and lacking a unified inheritance (Hab. 19:1-9; 1 Chron. 4:24-43).

Moreover, Jacob himself, despite receiving a blessing from his father that promised prosperity and dominion over Esau, lived in want, dependent on hired work. He feared for his life, even after encountering Esau again, relieved to escape unharmed. What then should we conclude? Is the prophecy incorrect? Certainly not! The nature of prophecy often allows for what occurs in one instance to be reflected in another, with names exchanged as was the case with Canaan. While Canaan himself did not serve as a servant among his brethren, the curse laid upon him was indeed fulfilled upon the Gibeonites, descendants of Canaan. Thus, what was cast as a curse can also be seen as a prophetic declaration.

With this understanding of the genuine Solomon as the true Peacemaker, we can turn our attention to the teachings of the psalm. "O God, give Thy judgement to the king, and Thy justice to the king's son" (Psalm 71:1). The Lord Himself in the Gospel declares, "For the Father judges no one, but has committed all judgement to the Son" (John 5:22). This reflects the plea, "O God, grant Thy judgement to the King." The King, being the Son of the King, connects back to God the Father, who is undoubtedly the King Himself. Thus, it is revealed that the King has united in marriage with His Son (Matthew 22:2).

The scripture employs repetitive imagery, both in the expression of “Thy judgement” and “Thy justice,” as well as in referring to “The King” and the king’s son. These reiterations serve to emphasize the divine message, whether through identical phrases or varied expressions reflecting the same essence. Such patterns are frequently found in the Psalms and the teachings intended to stir the emotions of the heart.

The title is also appropriate and applies directly to the Savior; for the name Solomon signifies peace, as evidenced by the account in the book of Chronicles where God conveys to David through Nathan, "Solomon is his name, and I will grant peace during his reign" (1 Chronicles 22:9). This name also belongs to our Lord Christ. The Apostle Paul, a prominent herald of the truth, proclaims, "This is our peace, who has united both and broken down the dividing wall of hostility" (Ephesians 2:14). Moreover, the Lord Himself assures His holy Apostles, "My peace I give to you, my peace I leave with you" (John 14:27). Consequently, this psalm foreshadows His dominion, the peace He restores, and the salvation extended to the Gentiles. Since He embodies both God and humanity—eternally divine while voluntarily assuming human form for our benefit—the prophecy illustrates both aspects: declaring His divine authority over all and acknowledging His reception of it from His Father as a man. “O God, give Your justice to the King, and Your righteousness to the Son of the King." The Lord Christ fulfills the roles of both King and Son of Kings. This is why the prophecy designates Him as both King and Son. Similarly, the Patriarch Jacob refers to Him as both a lion and the cub of lions, stating, "Judah is a lion’s cub; from the prey, my son, you have gone up. He bows down; he lies down like a lion, and as a lioness; who dares to rouse him?" (Genesis 49:9). He is acknowledged not just as King, but also as the Son of the King; for, as God, He is begotten by the Almighty God, and as a human, He descends from King David. Thus, the prophetic declaration requests that He be granted truth from God as a man, later revealing the rationale behind this request.

Athanasius shares this interpretation as well, and the same truth will be unveiled beyond the psalm itself.

According to another interpreter, expressions like "His name abideth before the sun" and other divine attributes sung in the psalm are reflections of Christ, while phrases such as "They shall pray for him" pertain to Solomon. Therefore, it is essential to avoid misrepresenting prophecies or resorting to unfounded narratives to align them with historical prophetic accounts. Instead, we should reasonably comprehend both the historical assertions and the contemplative predictions without conflating them, bestowing each with its rightful significance. If a prophecy is discovered that harmoniously merges historical context with contemplation, it should be accepted in both capacities. The Old Testament foretold, as noted by Dionysius, the divine acts of Jesus, while the New Testament witnessed their fulfillment. The former provided a figurative representation of truth, whereas the latter revealed the ultimate truth. The actual fulfillment of the latter verifies the prophecy of the former, as genuine divinity underpins the essence of Theology.

David the prophet foresaw matters related to Christ's Incarnation and therefore implores God to grant Christ, in His human existence, privileges that belong to the divine essence. Similarly, Christ acknowledges that all judgment has been entrusted to Him by the Father (John 5:22), as well as claiming, "All authority in heaven and on earth has been given to Me" (Matthew 28:19). David addresses Christ as both King and Son of the King, recognizing Him as God and the Son of God, who was, according to Theodoret, born of the sovereign God. The term (Greek) κριμα signifies a judgment rooted in truth, reflecting Christ's role as a righteous judge, granted by the Father, who declared, "But I am made king by Him" (Psalms 2:6). Christ is also referred to as a king through His humanity, descending from a royal lineage and anointed, as kings were also labeled "christs," meaning the anointed ones of God. Furthermore, He is identified as the Son of a king, being a descendant of King David, as noted in "The book of the genealogy of Jesus Christ is the son of David" (Matthew 1:1).

Another interpretation of the phrase "O God, give Thy judgement to the king" may be seen as a petition: since You, Father, have chosen to reveal Your only-begotten Son to mankind, let Your ancient judgment be executed. It is not absurd to consider that David might pray for the bestowal of judgment and righteousness upon his son Solomon, facilitating his ability to govern justly for the people's benefit. Theodoret explains that prophecy recognizes Him as both king and the son of a king; the patriarch Jacob also proclaims Him as the lion, stating, having lain down, he fell asleep like a lion; who shall rouse Him? (Genesis 49:9). Christ is not merely a king but also the son of a king. Theodoret further elucidates the need for divine power, wisdom, and the ability to judge justly. Athanasius affirms that Christ, embodying the Father’s righteousness, possesses righteousness as a man. Thus, Christ is both King and Son of the King.

The Prophet expresses his favor toward the King and seeks a divine gift for him. The gifts of God are both numerous and diverse. An individual hesitant to ask for something substantial often selects the specific subject of their request, typically something of practical use. What prayer does the Prophet bring forth for the King? - Judgement and righteousness. ‘O God, grant Thy judgement to the King, and Thy righteousness to the King’s Son.’ There is no doubt that the Prophet's choice is astute. Thus, it is pertinent to acknowledge that judgement and righteousness are divinely bestowed gifts, supremely beneficial to the king and his realm. The term ‘truth’ encompasses various meanings in sacred Scripture; however, when associated with ‘judgement’, it acquires a specific significance. Here, truth embodies a steadfast commitment to render just decisions and to act in accordance with righteous judgement, to offer each person their due, to uphold what is right, eschewing the justification of wrongdoing, and to guard against wrongful judgement and deeds, while also striving to discourage these actions in others.

This is essential for the faithful who aspire to live righteously and in harmony, enabling them to elevate their thoughts from their earthly rulers to Christ, the supreme King of all.

David's words highlight the need for godly instruction in righteousness and wisdom for the king selected by God. By invoking "righteousness" and "judgment," he delineates a well-ordered governance, contrasting it with the oppressive and arbitrary rule of corrupt monarchs who disregard divine authority, thereby recognizing the holy king of Israel, divinely anointed, as distinct from earthly kings. It is evident that no well-ordered realm exists without God's sovereign authority. If rulers possessed innate power, there would be no need for David to seek divine wisdom for Solomon.

Thus, Solomon’s prayer for righteousness and judgment serves as a reminder that true kingship requires the shaping of one's character by God's hand. The Holy Spirit communicates this truth in Proverbs 8:15: “By me kings reign, and strong men write the truth.” Given the significance of governance, it is fitting for God to publicly affirm His role as the ultimate authority in matters of state, attributing all honor to Himself.

We can further specify this understanding: if establishing and safeguarding kingdoms is a divine endeavor, it is all the more critical for God to impart His special grace in founding and protecting this sacred kingdom, which He Himself ordained. The term "son of the king" not only refers to Solomon but also includes his successors, most notably the Promised One from above. The Prophet alludes to God's declaration: "From the fruit of thy womb I will set on thy throne" (Psalm 131:11). Such dignity among David's descendants finds fulfillment only in Christ, as it is clear that upon Solomon's death, the stability of the throne waned, diminishing the strength of the realm. The people experienced exile, followed by devastation in the kingdom of Israel. When they returned from captivity, the restoration lacked the promise of hope until the Messiah, emerging like a blossom from the root of Jesse, arrived, becoming the foremost among David's lineage.

We lean towards the latter perspective, noting that the Targum and many Rabbis affirm the psalm’s overtly Messianic nature. It is only of the Messiah, and not of a typical Israelite king, that it can be stated His dominion will reach all corners of the earth (v.8) without the use of military force (vv.9-11, cf. v.12), that He will preside over all rulers and nations (vv.9-11), and that He will enjoy eternal life (v.5:7,15), among other truths. This psalm may indeed have been authored by Solomon himself, who, inspired by the Messianic promises to David and reflecting on his own regal glory, could have easily prophesied the messages contained within this text. The Hebrew inscription “le shelomo” can rightly be interpreted as “to Solomon,” indicating a composition meant for or by Solomon. The LXX interpreted the Hebrew term as σις based on a tradition suggesting the psalm was exclusive to Solomon, thus recognizing the term not as a marker of authorship but as a datival reference. In early Christian thought, this psalm was often considered a composition of David, as reflected in our Slavonic Psalter.

It is written of Him, ‘God will give Him the throne of David His father, and He will reign over the house of Jacob forever, and of His kingdom there will be no end (Luke 1:32).’ This psalm also prophesies the advent of Christ on earth and the gathering of nations who will present gifts and worship the Savior as God (Chrysostom, Athanasius, Theodoret). The Father has bestowed authority upon the Son to carry out judgment. The Lord Christ stands as both King and Son of the King; as God, He was born of the Almighty, and as Man, He is a descendant of King David (Athanasius).