Psalm 72 (71):7Meaning & Commentary from the Church Fathers

The term tollatur has been understood by some to mean 'to take away' while others interpret it as 'to exalt,' translating the Greek word ‡ νταναιρεθῇ accordingly. However, there is not a significant difference between those who say 'put away' and those who say 'take away.' The phrase 'take away' suggests that something is completely removed and ceases to exist, whereas 'exalt' simply indicates an elevation to a higher status. This latter usage can carry negative connotations, such as pride, as indicated in the verse: 'Thou shalt not be exalted by thy wisdom.' Conversely, in a positive sense, it signifies a rise to greater honor, exemplified by the verse: 'At night lift up your hands to the holy places, and bless the Lord.'

His righteousness will radiate during His days. When He arrives, all conflicts among the nations will come to an end. There will be an abundance of peace until the moon fades away. This profound peace at His arrival will endure into later times, when ‘the sun will be darkened, and the moon will not give its light’ (Matt. 24:29).

Blessed are those who will inherit the earth, for God rests within them, as proclaimed through the prophet Isaiah: On whom will I look? Only on the humble and lowly, and on him who trembles at My word (Isaiah 66:2). Who are the humble but those unshaken by the sting of disagreement, untouched by anger, free from bitterness, and not consumed by fierce rage? They do not seek after wine, fine foods, or wealth but instead pursue the peace of the Lord while still in their earthly existence. Consequently, rather than indulging in earthly pleasures, which they recognize as deceptive, they will partake in the rich blessing of peace that our Lord Jesus bestowed upon humanity during His time on earth, allowing them to receive everlasting grace.

The truth will manifest during His time. This assertion is validated by actions, as humanity, liberated from past depravity, has embraced righteousness. While some believers may not adhere fully to the principles of the Gospel, countless individuals, including soldiers and civilians from both urban and rural backgrounds, diligently uphold virtue. The vast multitude will endure until the moon no longer shines. In the past, the limited resources and fragmented kingdoms of various nations, often ravaged by ongoing conflicts, could not savor the blessings of peace and lived their lives constantly armed; these wars have been chronicled by numerous Romans and Greeks. The chronicles of various kingdoms and the Maccabees reveal the numerous hardships wrought by their meager territories.

In Psalm 71, it is declared, “In his days shall righteousness arise, and there shall be an abundance of peace, until the moon be gone” (Psalm 71:7, LXX). This passage clearly reveals how the prophet, guided by the Spirit, foretold the divine actions of the Lord in His earthly incarnation. The reference to the days of the Lord encompasses not just His time on earth, but also the virtues that illuminate us like daylight, awakening righteousness within our hearts. This righteousness is fundamentally about equitable distribution, preventing lesser things from opposing greater ones; it embodies the wisdom of the flesh clashing against the spiritual law. An overflow of peace floods our souls when the passions within us are subdued and cease to contend against our spirit.

He states that in the days of Christ, there will be illuminating truth and a wealth of peace. According to Theodoret, at the time of Christ's birth, various independent influences of the Gentiles coalesced into a singular Roman power. It was decreed by Caesar Augustus that a census of the entire world should be conducted (Luke 2:1). Consequently, the cities that had previously been at odds with one another established righteousness and peace among themselves, as if governed by one authority. The term for the removal of the moon is interpreted as its destruction, which is expected to occur at the end of time. As it is written, "the sun will be darkened, and the moon will not give its light" (Matthew 24:29).

The Jewish leaders assert that He did not manifest. They reference the Psalm that states, "In his days shall the righteous flourish, and there shall be an abundance of peace" (Psalm 71:7), along with other similar citations from the Holy Scriptures. They claim that we do not witness such occurrences in our time; rather, injustice has grown, and sin abounds. Our response is that there are two comings of Christ. The first arrival is in glory, as Daniel prophesied: "I saw in the night visions, and behold, the Son of man came with the clouds of heaven, and approached the Ancient of Days, and they brought Him near before Him. And to Him was given dominion, glory, and a kingdom, that all peoples, nations, and languages should serve Him" (Dan. 7:13-14).

In the era he reigns, righteousness will emerge, and an abundance of peace will flourish until the moon is no more (Psalm 71:7). The introductory note of this Psalm indicates it can be interpreted ‘of Solomon,’ referring to his divinely favored reign. While this understanding is valid, we should not confine the entirety of its meaning to Solomon alone. Solomon’s truth could not endure even until the moon disappeared; the king passed away, and with him, his truth faded before his death. The King whose truth and peace will shine unwaveringly ‘until the moon is taken away’ and continue shining even after the moon, sun, and stars are gone, is our Lord Jesus Christ. Solomon serves merely as a prefiguring image of Him, a glimpse into the dawn of His eternal reign that knows no night. Blessed is David, who, having expressed for his son this heartfelt prayer: ‘God give thy judgment unto the king, and thy righteousness unto the king’s son’ (Psalm 71:1), immediately followed it with this prophetic declaration: ‘truth shall shine forth in his days, and the multitude of peace.’ Solomon too was fortunate, as his reign exemplified a reflection of the Divine kingdom of Christ. Are we not, as Russians, happy in a similar blessing, when, in praying for our Tsar, we can simultaneously express the hope and anticipation of a reign blessed by God and resembling Christ, ‘radiating with truth and overflowing with peace,’ while also feeling joy and gratitude toward God, who grants “His judgment to the sovereign, and His righteousness to the son of the sovereign”? Our king has vanquished the foes of his realm as well as the adversaries of truth and peace. He achieved this not solely through might, though our adversaries were significantly stronger, but through the power of truth, which brought forth the invincible truth of God to our righteous cause, instilling in our enemies a trust in us and a disposition toward peace. By defeating his enemies in battle, he also conquered the battle itself: for the abundance of peace emanating from his soul has established a brightness within, characterized by sincerity, righteousness, and love, untainted by self-interest or pretense, which daily obstructs the many mouths of the abyss that threaten Christian lands. If he surrounds himself with soldiers, it is for them to serve as guardians of his truth and protectors of his peace. Let us, as Russians, strive to be worthy of the blessing bestowed upon us by God in our Pious Autocrat. We will prove worthy of this by each one, according to their capacity, upholding the truth that radiates from the throne of our Tsar and cultivates peace.

Common thought dictates that truth should be upheld by those in authority, while subordinates and society at large are entitled to expect it from their rulers. This notion holds merit, but it represents only half of the truth that underpins a well-organized society, and thus cannot foster complete peace. Experience shows that when individuals demand truth from their leaders without additional reflection, even the smallest hint or suspicion of untruth can lead to murmuring, judgment of judges, and calls for new laws for those in authority. Let us incorporate the other half to form a complete public truth that can illuminate society even to its most remote corners and produce ‘the abundance of the world’ like a bountiful harvest. All must uphold the truth, each in their own capacity and community, and we should demand truth from ourselves with greater severity than from others.

There is a truth expected from leaders, described as such: ‘ye shall love the truth that judge the earth’ (Proverbs 1:1). There is a truth that must operate across the nation to secure its well-being. Experienced wisdom states: ‘truth exalts the tongue’ (Proverbs 14:34). When those who judge the earth are animated by love for truth, it shines like the sun upon the people, sanctifying their paths, nurturing the life of truth within them, softening the cruel, warming the cold, driving away the darkness of wickedness and malice, and eliminating the impurities of vice and corruption. If the people willingly embrace these impressions of truth, as the earth accepts the beneficial warmth of the sun—filled with the power of truth and the feeling inspired by their leaders—they will not allow it to fade in their endeavors. In this manner, the truth of rulers and subordinates mutually strengthens each other; the truth of leaders shines more brightly in the purified atmosphere of public life, while the truth of subordinates flourishes more freely and abundantly under the benevolent influence of rulers. In this way, the combined truth of rulers and subordinates generates ‘the multitude of peace’, referring to the stability and prosperity of societies. Thus, ‘truth exalts the tongue’. Let us contrast this with a scenario where the leaders’ love for truth does not resonate with the general attitudes of the populace. What would the outcome be? The sun shines, yet the nocturnal creatures disregard its light. The sun shines, but the dense fog of impurity obscures its illumination, transforming its healing warmth into an oppressive heat. The royal truth shines forth, yet those unworthy sons of the kingdom, entrenched in unrighteousness, do not adapt it for their own betterment. Although the royal truth is luminous, the corrupt inclinations of the populace hinder them from feeling the depth of care and goodwill from their governance, making its commands appear burdensome and challenging due to their obstinacy and lethargy. The truth of righteous kings, like Hezekiah or Josiah, once radiated brightly, yet the people of Judah, resembling flocks of unclean birds drawn toward idolatry, sank deeper into the detestable vices of paganism, rendering the truth of a solitary ruler insufficient to impart peace or elevate a nation willingly descending into the abyss. After the remarkable victories granted by righteous God to Hezekiah over the wicked Assyrians, this king could not establish lasting peace for his people beyond the duration of his rule. Thus, I reiterate, let us Russians be worthy of the divine blessing we receive from a king whose throne shines with truth, so that the cities and realms under his governance may be filled with the abundance of peace, just as he has filled kingdoms and nations with peace. We must, therefore, uphold the truth, each within our own community, according to our station and role.

In what manner shall we do this, a truth-seeker might inquire? I will begin with myself, so that no one may hasten to reproach me with unrighteousness, following the Apostle’s words: ‘Teaching... teaching others, do you not teach yourself’ (Romans 2:21)? ‘Thy priests, O Lord, shall be clothed with righteousness’ (Psalm 131:9). Thus, ministers, truth must serve us as a garment that envelops all aspects of our being and actions, ensuring that nothing about us appears in the nakedness of unrighteousness to tempt the people. This demands a great commitment to truth, perhaps more than what is required from civil authorities. Alternatively, let us present the law of righteousness for our station in more specific terms: ‘they that serve the altar,’ as righteousness commands, ‘shall share with the altar’ (1 Corinthians 9:13). Here lies our truth! Here is our portion! Our service at the altar reconciles God with our sins and the ignorance of our fellow men. From the altar we receive the sustenance necessary for life. If we, as the Prophet indicates, indulge in indulgences yet fail to nourish the Lord's flock, if we partake of the bread of the altar but neglect to feed those approaching it with the words of life, if we instruct others while behaving contrary to those teachings: what truth exists in such actions? Can our ministry, in this context, truly serve as a ministry of peace to the people? History has shown that in such cases, neglecting service at the altar often leads one to forsake faith and, ultimately, to dismantle the altar itself. We must dedicate ourselves to the altar with all our strength and abilities, through all our time and life; this is the truth with which the priests of the Lord must be adorned! As John the Baptist depicted the essence of this truth, saying: ‘You shall offend no one, nor slander anyone: and you shall be satisfied with your taxes’ (Luke 3:14). In other words, from the soldier comes public safety, and from the populace, honor and fulfillment to the soldier. Yet, if a soldier who ought to protect peaceful citizens from external injustices during warfare offends them during times of tranquility, or seeks unjust gain from the taxes intended for governance; or if the weapon entrusted to the soldier for the homeland’s defense becomes an instrument of personal vendetta during civil disputes—then where is the truth in such actions? What remains of law and order in society, what of royal justice? If each individual resorts to their own power, wrath, and retribution, the Apostle cautions: ‘if ye... If you bite and devour one another, take heed that you do not destroy one another’ (Galatians 5:15).

What of the tradesman or artisan in society? Their truth resides in offering their products or services to those in need at a fair price, while receiving what is deemed profit as rightful recompense for their labor or as a means for sustenance. But what truth is evident if a merchant seeks to maximize profit by exploiting the ignorance or negligence of the buyer, and wishing to emulate the wealthy in extravagance fails to achieve a satisfactory livelihood for themselves or their family? Can such practices yield peace for society? Trade, once tainted by sanctioned deceit, brings disdain for the trader in the eyes of others. Those who wish to compete with him in opulence, while considering themselves socially superior, may resort to excessive measures, jeopardizing their own fortunes; debts will become more prevalent than prosperity, mutual trust will diminish; ultimately, falsehood will produce further falsehood and lead to a conflict of untruths among different ranks, all aligning in destruction of societal peace and welfare. Once again, we must demand greater accountability for truth from ourselves than we do from others.

This statement, along with the subsequent ones, is rooted in the opening verse where David petitions God to guide his son, the king, with righteousness and discernment for the benefit of all people, especially the just. Solomon's role was to safeguard and uphold the righteous, while the act of making men righteous is uniquely attributed to Christ. He not only rewards every individual but also, through His Spirit, transforms hearts, thus ushering in truth that would otherwise be lost in the world. Following this is the blessing of God, which He grants to all who dwell under the serene reign of Christ the King, ensuring that they lack nothing for their well-being. However, if anyone wishes to interpret the term peace in its broadest sense, we have no hesitation.

A psalm inspired by the Holy Spirit for David, wherein he petitions God for his son Solomon, the newly appointed king, asking that he may govern with justice, bestowed upon his people in his realm. However, the prophecy within this psalm primarily pertains to Christ the Lord, who is a reflection of Solomon, as Solomon is known for his peace. Yet Christ is our peace (Eph. 2:14), the sovereign of righteousness and the Prince of Peace, who reconciled us with the Father through His sacrificial blood; it is declared 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).