Psalm 72 (71):14Meaning & Commentary from the Church Fathers

Thus, the same two themes reappear as previously mentioned. In what was stated above, He shows mercy to the weak and needy man, implied in the context of usury; likewise, in the assertion that He will save the souls of the poor, which pertains to iniquity. The phrase "He will redeem" thus applies in both instances. So, when He exercises mercy toward the poor and defenseless and saves the souls of the needy, He will redeem them from both usury and iniquity. His name will be held in honor before them. They will glorify His name for such immense gifts and acknowledge that it is fitting and just to give thanks to the Lord their God. Alternatively, as noted in certain accounts, “And their name shall be glorious before Him.” Although Christians may be viewed as insignificant in this world, their name shines brightly before Him who bestowed it, forgetting the titles by which they were once known, held captive by the beliefs of the pagans or marked by names reflective of their past sins prior to their conversion. This name is esteemed in His sight, even if it appears beneath contempt to their adversaries.

Initially, it is vital to avoid sins of action, subsequently guarding against the sins that arise in thought. As Athanasius remarks, He will save from extravagance and wrongful deeds, abolishing the record that detailed these and compensating one debtor 500 and another 50. Theodoret notes that he refers to growth with respect to greed. Isychius encourages those who take delight in injustice and greed to practice love and compassion. Indeed, His name is esteemed among them, and the honor of Christ is so significant to Christians that it serves as a mark of their dignity above all else. Isychius asks, What name? Christ, from whom we derive our identity as Christians. He has made His name so precious to believers who are redeemed through Him that many have forsaken wealth, status, and even their very lives to avoid renouncing the name of Christians. It is written in Eusebius and Didymus, Their name is honored before Him. Christ has rendered the name of Christians so esteemed in His sight that He declared, Rejoice, for your names are written in heaven.

In the challenging case involving two mothers claiming one living child while the other infant had died due to the mother's negligence, and in the absence of witnesses or other signs of veracity, Solomon demonstrated extraordinary discernment. He unveiled the truth by feigning a command to divide the living child between the two. The profound maternal instinct of the true mother was revealed, as she preferred to relinquish her child to another rather than witness its death. The Book of Kings concludes this account by noting: 'and Israel heard... this judgement, by which the King judges, and they feared from the face of the King' (3 Kings 3:28). This illustrates the immense significance of royal truth. A singular demonstration of the king's integrity permeates the realm, fostering reverence for the king; it reinforces the bond between the monarch and the people, ensures the loyal obedience of the subjects, and instills in them the hope of safety under the protection of the king’s truth. However, is it solely the responsibility of the king to uphold truth within the kingdom? Can the personal integrity of the King alone fulfill the needs of the people and realize all that the King desires for their welfare? Despite his wisdom, insight, zeal for the common good, can the King alone perceive everything in the kingdom, attain all knowledge, investigate every matter, comprehend all situations, bring to light any truths concealed by falsehood, or unmask any deceit masquerading as truth? Does not his supreme and all-encompassing authority require the support of various instruments, equipped with differing levels of perception, inquiry, investigation, administration, discernment, organization, and execution—agents of truth that are also inspired and guided by truth?

Consequently, David, in his quest to ensure that the divinely chosen king is favorable both to God and to people, rightly asserts that this king will not only uphold equity and righteousness, but will also embody such love and mercy that even the most marginalized individuals will find in him a willing protector. This is rarely seen among kings, who, blinded by their grandeur, distance themselves from the needy, deeming it beneath their dignity to regard them. Yet David declares that even the blood of the common people, which is often regarded as insignificant, will be valued in the sight of the noble king. The terms will deliver, will spare, and will save reflect the king's noble spirit and resolve. It is insufficient for a king to merely despise deceit, theft, and corruption; he must actively combat these vices. The terms deceit and violence encompass all forms of wickedness, for those who do harm can be likened to both lions and foxes; some enact evil through overt aggression, while others do so through cunning and hidden malice.

This psalm anticipates Christ’s advent on earth and the gathering of the nations, who will present gifts and offer worship to the Saviour as God (Chrysostom, Athanasius, Theodoret). The Father has bestowed authority upon the Son to execute judgment. The Lord Christ is both the King and the Son of the King; as God, He was begotten by the Almighty God, and as Man, He descends from King David (Athanasius).