Overview:
(NET) his royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16–17). It is not entirely clear if vv. 2–15 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1), followed by anticipated results if prayer is answered (vv. 2–7); (II) prayer (v. 8), followed by anticipated results if prayer is answered (vv. 9–14); (III) closing prayer (vv. 15–17). Whether a prayer, vision, or combination of the two, the psalm depicts the king’s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah’s earthly reign. Verses 18–19 are a conclusion for Book 2 of the Psalter (Pss 42–72; cf. Ps 41:13, which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.
v.1-4
Ob and In:
1. v.1-2 the relationship between God, the king, and the people
1 O God, grant the king the ability to make just decisions.
Grant the king’s son the ability to make fair decisions.
2 Then he will judge your people fairly,
and your oppressed ones equitably.
The people prayed for their king because God is the One who give the king the ability. God is their standard (lit=your just decision, your fair decision). The job of the king is to use the ability and judge accordingly. (judge x3 in v.1,2,4). The people is God's people (your people, your oppressed). In other words, the king is just like a channel who is willing to do God's God with God's ability and fill with God's character.
Therefore, the people know to whom they should pray, the real Ruler of Israel.
2. The king needed to pay extra attention to a special people group, "the oppressed one." (BDB=poor, weak, afflicted Israel, or pious in Israel afflicted by wicked nations or the wicked in Israel itself). This is the group that repeatedly appears in 72:1, 4, 12. Perhaps they were the litmus test to be a good king. In order words, in God's mind, if you can take care of even the oppressed one and give them fair decision (the ability from God).
His judgment for the oppressed include: He will defend them, deliver the children of the poor and crush the oppressor.
3. The characters of God (peace, justice) will be announce in his nation v.3, and last forever v.5. In other words they will occupy fully in space and time.
Reflection: Because of 1 person's obedience the whole nation will be blessed. The king is in a key position of blessing to his country. Therefore, the people prayed for him. How about me? Do I pray for my leaders?
Am I willing to be obedient, i.e. using God's given ability and His standard to do His job?
The king needed to pay extra attention to the oppressed, the poor, week, and afflicted and give them equity. To defend them, deliver their children and crush their oppressor. How much work have I done for them?
v.5-7
Ob and In:
1. From v.1-4 the pronoun is "he" and it suddenly changes to "you" in v.5 and back to "he" again in v.6-7
5 People will fear you as long as the sun and moon remain in the sky,
for generation after generation
Who is this "you?" Why the author suddenly change to "you?" In v.1, the people prayed to God about their king, who is a channel of God to rule the people. When he has done his job accordingly, then people will honor God, the One behind the good work of the king.
2. Repeated phrase: "as long as the sun/the sun and the moon remain in the sky" v.5, 7
a. peace will prevail as long as the moon remains in the sky. v.7
In v.6-7, the king rulers give nourishment to the earth which support the flourishing of the godly people, like rain and showers that drench the earth. (NET-The imagery of v.6 compares the blessings produced by the king’s reign to fructifying rains that cause the crops to grow). And therefore, the peace prevail or are abundance. (NET-Heb “and [there will be an] abundance of peace until there is no more moon.”)
In other words, not only the king was important, but the godly people were also important for the character of God to be prevailed for generation.
b. People will fear you as long as the sun and moon remain in the sky, v.5
What is the relationship of "people will you (God)" v.5 and "peace will prevail" v.7? Why both of them can last for generation?
The long lasting effect of the king (supporting the godly people and let them flourish and therefore bringing peace to the country) is only working because people fear God and therefore God grant the effective ruling of the king.
Summary and Reflection: In v.1-4, the king is important. As a result the people fear God v.5. As a result, God grant the effectiveness of the king v.6-7 which include the king supporting the godly people and let them flourish and bring peace to the country.
What do we miss in our country today? Do we have good ruler? Do we honor God as a result of their ruling? Do we see God grant the ruler effective rulership? Do we see our ruler supporting the godly people? If no, we need to start praying for them.
v.8-11
1. Syntax: v.8 May he rule from sea to sea, and from the Euphrates River to the ends of the earth.
May he rule=(NET) The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.
2. Repeated phrase: from sea to sea, from (Euphrates per BDB) River to the ends of the earth, The kings of Tarshish, Sheba (NET-in Arabia), and Seba (NET-in Africa) will bring gifts, all kings and all nations will serve him.
The author prayed for an universal dominion of this king. From v.5 the author prayed for the king to have long ruling (as long as the earth exist) and now in v.8-11 the author also prayed for a worldwide dominion. This prayed will be answered in the Messianic Kingdom. In other words, the prayed is granted. (EBC-The messianic government spreads out over seas, rivers, and land).
3. The attitude of the other nations towards the king
The people around the globe will bow down v.9, 11, they will serve Him v.11b, and offer gifts/tribute v.10. Plus, no one can win a battle with him.
v.9b his enemies will lick the dust (NET-As they bow down before him, it will appear that his enemies are licking the dust).
Summary and Reflection: In v.1-4, the king is important. As a result the people fear God v.5. As a result, God grant the effectiveness of the king v.6-7 which include the king supporting the godly people and let them flourish and bring peace to the country. The author pray that the king will rule all over the world because God is the God of the whole world. Anyone should submit to him as we are all created by God and He has the character of God. He will be the perfect Ruler.
Who has the character of God and deserve to rule God's world today? Who has the character of God that deserve to rule over God's creation?
Do we see the world as God's world? Do we see people as God's creation?
v.12-14
1. This passage explain why the author pray that the king that fit the description of v.1-7 should rule over the world v.8-11. V. 12 starts with, "for..."
2. Similar terms:
a. the needy x3 , the oppressed, and the poor. These people have no one to defend them and their lives needed to be saved from the oppressor. The face harm and violence, even things that threatened their lives.
needy=(BDB) needing help, deliverance from trouble, especially as delivered by God
oppressed=(BDB) poor, weak, afflicted Israel, or pious in Israel afflicted by wicked nations or the wicked in Israel itself
b. the king will rescue, take pity, save, defend, and value their lives
rescue=(BDB) Deliver from enemies and troubles
take pity=(BDB) look upon with compassion
redeem=(BDB) with God as subj. implying personal relationship...individuals, from death
value=(BDB) be precious...highly valued, esteemed
Summary and Reflection: The weakest group in a country was usually the group that being taken advantage of. Their suffering is more than just lack of possession, but because of other people's oppression, harm and violence. The king who have the character of God pay more attention to them and saves them from their situations. He saw them with value, wanted to have relationship with them, and emotionally involve in helping them. How can this king not be the king of the universe! Who dont want him to be their king.
It is almost impossible to find any human leader today to fit this description. Perhaps, the old Chinese people is also looking forward to such leader and that's why they said, "勤政愛民."
The author of this Psalm and also God see this quality important and therefore this kind of king is prayed for as the worldwide leader. Do I see this quality to be important in my own life? Do I see people as the image bearer of God no matter how poor and oppressed they are? Do I lack the empathy like this king? Do I want to "redeem" so that I will have a relationship with them or simply show up as a "rescuer" and leave?
v.15-20
1. What is the link between the previous passage and this one?
13 He will take pity on the poor and needy;
the lives of the needy he will save.
14 From harm and violence he will defend them;
he will value their lives.
15 May he live! (NET-Because the form has the prefixed vav (ו), some subordinate it to what precedes as a purpose/result clause. In this case the representative poor individual might be the subject of this and the following verb, “so that he may live and give to him gold of Sheba.” But the idea of the poor offering gold is incongruous. It is better to take the jussive as a prayer with the king as subject of the verb) May they offer him gold from Sheba. (NET-Heb “and he will give to him some gold of Sheba.” The prefixed verbal form is understood as a jussive with a grammatically indefinite subject (“and may one give”). Of course, the king’s subjects, mentioned in the preceding context, are the tribute bearers in view here.
May they continually pray for him.
May they pronounce blessings on him all day long. (NET(“and may one pray … and may one bless”)
2. repeated words: abundance x2 v.16, live, endure, last, bless
For a good king the people prayed that he would live, he would last, and he would have abundance. They also prayed that other people would recognize that he was blessed and favored by God.
(EBC) Reflection on the benefits of the theocratic kingship renews the prayer for the extension in time and space of the Davidic dynasty and its monarch (cf. vv. 5–11). First, the prayer includes a petition for the longevity of the king and the perpetuity of the dynasty...Third, the prosperity of the king blessed by the Lord extends to all realms, represented here by “grain” and “fruit” (v. 16). The interrelation between righteousness and prosperity has been well observed...A community which lives according to righteousness enjoys not only internal harmony, but also prosperity in field and flock” (p. 525). The metaphor for prosperity is the picture of a land covered from valley to mountaintop with fields of grain and fruit-bearing trees
Summary and Reflection: Even the poor people will have something to "give back" to their king. They would pray for their king. How about me? Is there someone I felt I could not give anything back to them? I can pray for them. In their prayer, "may one offer him gold." Even they could not give the king gold, they could pray that someone else (the nations who paid tribute) might bring him gold. I can follow their prayer. Yes, I cannot help some people's need, no matter physical or emotional, but I can pray that God can do that.
The land or the prosperity was related to the good rulership. How about us? Do we trust God to give us? Can we see that those 2 are linked?
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