Exegetical and Hermeneutical Commentary of Psalms 72:12
For he shall deliver the needy when he crieth; the poor also, and [him] that hath no helper.
12. For he shall deliver ] His claim to this universal homage rests not on the strength of his armies but on the justice and mercifulness of his rule. Cp. Isa 16:4-5. The true victory of the kingdom of God is a moral victory, Psa 72:9, it is true, refers to the forced submission of his enemies; but the same inconsistency is found in Zec 9:9 ff.: it was only by slow degrees that the triumph of the kingdom of God came to be completely dissociated from the idea of material conquest, and was realised to be entirely a moral triumph.
the poor also &c.] And the afflicted, when he hath no helper. The verse closely resembles Job 29:12.
Fuente: The Cambridge Bible for Schools and Colleges
For he shall deliver the needy when he crieth – The sufferer; the down-trodden; the oppressed. See the notes at Psa 72:4. Compare the notes at Isa 61:1.
The poor also … – All who have no protector; all who are exposed to injustice and wrong from others. This is everywhere declared to be the characteristic of the reign of the Messiah. See the notes at Isa 11:4.
Fuente: Albert Barnes’ Notes on the Bible
Psa 72:12
For He shall deliver the needy when he crieth; the poor also and him that hath no helper.
The poor mans friend
I. The special objects of grace.
1. They are needy. This we all are, all our life long, for body and for soul. But Gods peculiar people feel their spiritual need as others do not. They are full of needs. Once they thought they had need of nothing, but they do not think so now.
2. They are poor: the poor also. A man might be needy, and yet be able to supply his own need, so far as temporal things are concerned. But in things spiritual we are not only needy, but poor also.
3. They have no helper. Now, until God enlightens us, we seem to have a great many helpers. Priests, ministers, parents, preachers and many earthly things. But we have done with all such help now; we have found them all broken reeds. We felt this at our conversion, and we feel it now when we would advance in grace; and we feel it also when Satan tempts us, and in our trials and sorrows. But the Lord has not cast us off, for He shall deliver the needy, etc. Now, why does God select these for His favour? Partly because He is a Sovereign, and chooseth whom He will; then, they are the most willing to accept it; and they will never set themselves up in rivalry with Christ; they are glad to be saved in Gods way; the Lord finds in them warm friends. If the Lord were to save the Pharisees, they would hardly say, Thank you, they are so good themselves. But these poor and needy ones, they feel like that good old woman who said, that if ever the Lord saved her, He should never hear the last of it. They will praise and bless God with their whole soul.
II. The special blessing which the Great King has stored up for these people.
1. They shall be judged with judgment–they are often judged now with harshness. The Lord will right them.
2. Saved from oppression.
3. Deliverance shall be theirs, and–
4. He shall redeem their souls.
III. The special season when all this shall be true. When he crieth, when the needy cry unto Him. A cry is more than an ordinary prayer. We cry unto God when it gets so with us that we must have His grace, and our heart breaks for it when we will not let Him go unless He blesses, then deliverance is not far off. Oh, to feel our need, to know our utter poverty and helplessness, then shall we cry unto God, and He will save us. (C. H. Spurgeon.)
The cry of the needy heard and answered
A French tourist relates that some time ago he set out to cross St. Bernards Pass by himself, and got caught in the fog near the top. He sat on a rock and waited for one of the dogs to come and attend to him, but in vain, and when the fog cleared away he managed to reach the Hospice. On arrival he observed that he thought the dog a rather overrated animal. There I was, he said, for at least six hours, and not one came near me. But why, exclaimed one of the monks, did you not ring us up on the telephone? To the astonished tourist it was explained that the whole of the pass is provided with shelters at short distances from each other, all in direct telephonic communication with the Hospice. When the bell rings the monks send off a hound loaded with bread and wine and other comforts. The dog on duty is told what number has rung, and he goes straight to that shelter. This system saves the hounds their old duty of patrolling the pass on the chance of a stray traveller being found, and as the pass is for about eight months of the year under snow, this entailed very hard and often fruitless labour. There are many people in need of spiritual help who have not yet realized that there is One who will hear and answer directly the troubled soul cries to Him for aid.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. He shall deliver the needy when he crieth] The poor and the rich shall, in the administration of justice, be equally respected; and the strong shall not be permitted to oppress the weak.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The fame of his just and merciful government shall induce multitudes either to put themselves under him, or to show great respect and reverence to him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12-14. They are not theconquests of arms, but the influences of humane and peacefulprinciples (compare Isa 9:7;Isa 11:1-9; Zec 9:9;Zec 9:10).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For he shall deliver the needy when he crieth,…. Such as are not only in want, but are sensible of it, see their need of Christ and his righteousness, and salvation by him, and cry to him for the same, under a sense of their misery and danger; these he delivers out of all their troubles, and out of the hands of all their enemies, and supplies all their need;
the poor also; the poor in spirit; who acknowledge their spiritual poverty, and apply to him for the true riches; to these he gives gold tried in the fire, that they may be rich; he gives them grace here, and glory hereafter;
and [him] that hath no helper; that is in an helpless condition; can neither help himself, nor can any creature, angel or man, give him any help: but this being laid on Christ, and found in him, is given to him, whereby he is delivered out of a miserable state into a very comfortable and happy one; and such humane, kind, and tender regard to the needy, poor, and helpless, in this great King spoken of, is what engages to a cheerful subjection to him, and worship and reverence of him; more of which is expressed in the following verses, as the reason of the great esteem he should be had in.
Fuente: John Gill’s Exposition of the Entire Bible
The confirmation of these prospects is now given. Voluntative forms are intermingled because the prospect extending into the future is nevertheless more lyrical than prophetic in its character. The elevation of the king to the dominion of the world is the reward of his condescension; he shows himself to be the helper and protecting lord of the poor and the oppressed, who are the especial object upon which God’s eye is set. He looks upon it as his task to deal most sympathizingly and most considerately ( ) just with those of reduced circumstances and with the poor, and their blood is precious in his eyes. Psa 72:12 is re-echoed in Job 29:12. The meaning of Psa 72:14 is the same as Psa 116:15. Instead of , by a retention of the Jod of the stem it is written . Just as in Psa 49:10, here also is followed by . The assertion is individualized: and he (who was threatened with death) shall live (voluntative, having reference to the will of the king). But who is now the subject to – ? Not the rescued one (Hitzig), for after the foregoing designations (Psa 72:11.) we cannot expect to find “the gold of Sheba” (gold from Jeman or Aethiopia) in his possession. Therefore it is the king, and in fact Solomon, of whom the disposal of the gold of Sheba (Saba) is characteristic. The king’s thought and endeavour are directed to this, that the poor man who has almost fallen a victim shall live or revive, and not only will he maintain his cause, he will also bestow gifts upon him with a liberal hand, and he (the poor one who has been rescued and endowed from the riches of the king) shall pray unceasingly for him (the king) and bless him at all times. The poor one is he who is restored to life and endowed with gifts, and who intercedes and blesses; the king, however, is the beneficent giver. It is left for the reader to supply the right subjects in thought to the separate verbs. That clearly marked precision which we require in rhetorical recital is alien to the Oriental style (vid., my Geschichte der jdischen Poesie, S. 189). Maurer and Hofmann also give the same interpretation as we have done.
Fuente: Keil & Delitzsch Commentary on the Old Testament
12. For he will deliver the poor when he crieth to him. The Psalmist again affirms that the kingdom which he magnifies so greatly will not be tyrannical or cruel. The majority of kings, neglecting the well-being of the community, have their minds wholly engrossed with their own private interests. The consequence is, that they unmercifully oppress their miserable subjects; and it even happens that the more formidable any of them is, and the more absorbing his rapacity, he is accounted so much the more eminent and illustrious. But it is far different with the king here described. It has been held as a proverb by all mankind, “That there is nothing in which men approach nearer to God than by their beneficence;” and it would be very inconsistent did not this virtue shine forth in those kings whom God has more nearly linked to himself. Accordingly, David, to render the king beloved who was chosen of God, justly declares, not only that he will be the guardian of justice and equity, but also that he will be so humane and merciful, as to be ready to afford succor to the most despised; qualities too seldom to be found in sovereigns, who, dazzled with their own splendor, withdraw themselves to a distance from the poor and the afflicted, as if it were unworthy of, and far beneath, their royal dignity to make them the objects of their care. David avows that the blood of the common people, which is usually accounted vile and as a thing of nought, will be very precious in the estimation of this heavenly king. Constancy and magnanimity are denoted by the words he will redeem; for it would be far short of the duty of a king merely to hate fraud and extortion, did he not resolutely come forward to punish these crimes and set himself to defend those who are oppressed. (139) Under the terms fraud and violence is comprehended all kind of wrong-doing; for a man in working mischief is either a lion or a fox. Some rage with open violence, and others proceed to wrong-doing insidiously and by secret arts. Moreover, we know that supreme sovereignty, both in heaven and earth, has been given to Christ, (Mat 28:18,) that he may defend his people not only from all temporal dangers, but especially from all the harassing annoyances of Satan, until having delivered them at length from all trouble, he gather them into the everlasting rest of his heavenly kingdom.
(139) “ Si d’un grand coeur il ne se presentoit pour les punir et en faire la vengence, et s’opposoit pour defendre ceux qu’on oppresse.” — Fr.
Fuente: Calvin’s Complete Commentary
(12) For he shall deliver.Here the verb must be present, for he delivereth giving the reason of the wide sway asked for this monarch. The prayer is based on the justice and beneficence of his reign (to him that hath shall be given), in which the weak and poor find their lives safe from violence, and their property protected against fraud. The verse is almost word for word the same as Job. 29:12.
Poor.Rather, afflicted.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. For Again in this and the two following verses the reasons are assigned for this majesty and dominion. (See Psa 72:2-4.) “He has merited such submission by the exercise of every royal virtue, by the justice and the mercy of his sway. The majesty of righteousness enthroned in his person compels all to bow before him.” Perowne.
And him that hath no helper Phillips reads, “ When he has no helper,” giving vauv ( ) the adverbial sense.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 619
CHRISTS GOVERNMENT OF HIS CHURCH
Psa 72:12-15. He shall deliver the needy, when he crieth; the poor also, and him that hath no helper. He shall spare the poor and needy, and shall save the souls of the needy. He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight. And he shall live; and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; and daily shall he be praised.
THE science of Government is at all times interesting to the human mind. Respecting the different forms of Government, there must of necessity be a great diversity of opinion; but respecting the ends of it there can be but one sentiment in every bosom. The one concern of those in authority should be to promote to the utmost possible extent the welfare and happiness of all who are committed to their charge: and in proportion as this object is pursued, must the existence of Government and the exercise of legitimate authority be numbered amongst the richest blessings bestowed upon mankind. It was from a conviction of this truth that the Queen of Sheba said to Solomon, Happy are thy men, happy are these thy servants, which stand continually before thee, and that hear thy wisdom. Blessed be the Lord thy God, which delighted in thee, to set thee on the throne of Israel: because the Lord loved Israel for ever, therefore made he thee king, to do judgment and justice [Note: 1Ki 10:8-9.]. Perhaps in no country, at any period of the world, were these ends of Government so extensively attained as in Israel, under the reign of Solomon. It is in praise of his administration that the psalm before us was penned. Yet are there parts of the psalm which clearly shew that the inspired penman had respect to a greater King than Solomon, even to Messiah the Prince, the King of kings, and Lord of lords. The reference of the psalm to Him being universally acknowledged, we will draw your attention to the two points which are unfolded in our text; namely,
I.
The interest which Christ takes in his people
The description here given of his people deserves especial notice
[In the former part of the psalm, they are repeatedly characterized as poor and needy. He shall judge thy people with righteousness, and thy poor with judgment. He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor [Note: ver. 2, 4.]. In the text itself this description is given of them even to tautology: He shall deliver the needy when he crieth, the poor also, and him that hath no helper. He shall spare the poor and needy, and shall save the souls of the needy. We are not to understand, from hence, that he reigns over no other: though it is certain that over them chiefly he has reigned hitherto [Note: 1Co 1:26. Jam 2:5.]: but, as his reign is spiritual, so it is in a spiritual view that his subjects are here described; and, truly, to this description do they all answer: and it is an unspeakable comfort to them that they are so described; for, if they had been designated by any nobler title, thousands of them would, have doubted whether they might dare to number themselves amongst his subjects: but, under the character of the poor and needy, the very least, as well as the greatest of his subjects, can confidently assert their claim to that honour
It is here taken for granted, too, that his people will be exposed to heavy trials from an oppressive and ungodly world. And because the violence of persecution has in great measure ceased in the present day, we are ready to imagine the disposition to oppress them has ceased. But this is by no means the case. The laws of the land protect the godly from that measure of persecution which at different times and under different pretexts has raged against them: but the contempt in which the saints are held, solely and entirely on the ground of their sanctity, clearly shews that the enmity against them has not ceased, but is only restrained by legal enactments, and a more general diffusion of civil and religious liberty. It is still as true as at any period of the world, that if we were of the world, the world would love its own; but because we are not of the world, but Christ has chosen us out of the world, therefore the world hateth us [Note: Joh 15:19.].]
But Jesus will suit his ministration to their necessities
[If he suffer them to be oppressed for a while, it is only that he may the more visibly and acceptably exert himself in their behalf. Let them only cry unto him, and he will shew himself strong in their behalf, and mighty to save. There are but two ways in which any one can gain an unjust dominion over his people; namely, by fraudulent enticement, or by overpowering force. But, though both of these be combined for the bringing of them into bondage, he will interpose for them, and redeem them both from deceit and violence: or, if he should permit an oppressor so far to prevail over them as to take away their life, he will vindicate their cause, and make their enemy to feel that precious is their blood in his sight. But over their souls shall none prevail. Not even their great adversary, though as a subtle serpent he put forth all his devices to beguile them [Note: 2Co 11:3.], or as a roaring lion he make his utmost efforts to devour them [Note: 1Pe 5:8.], he shall not be able; for Jesus will effectually preserve them, and not suffer so much as one of them to be plucked out of his hand [Note: Joh 10:28.]. As it is his Fathers will, so also is it his, that not one of his little ones should perish [Note: Luk 12:32.]. As for their poverty and helplessness, this shall operate with him rather as an inducement to afford them his succour, than as an obstacle to his gracious interference: indeed, the more they feel their utter dependence upon him, the more readily and effectually will he exert himself in their behalf [Note: 2Co 12:9.].]
Nor shall they be insensible of his kindness towards them: for the text informs us of,
II.
The interest which his people take in him
In the life of such a king as Solomon, the whole nation is deeply interested. But he, however long he reign, must die at last: but the King of Zion shall live for ever. He was indeed crucified through weakness; but he liveth by the power of God [Note: 2Co 13:4.]; yea, he is alive for evermore [Note: Rev 1:18.].
Now, as in earthly governments the people pay tribute to their king, and pray for the prosperity of his kingdom, and take all suitable occasions for displaying their loyalty, whether in a way of private commendation or public address; so the subjects of King Messiah approve themselves worthy of the relation in which they stand to him.
1.
They pay him their tribute
[The silver and the gold are his: and though he is able to carry on the affairs of his government without any contribution from man, yet he is pleased to make use of human instruments, and to give his people an opportunity of manifesting their zeal in his service: hence they bring him their willing offerings. As, at his first appearance in the world, the wise men presented to him gold and frankincense and myrrh; so now it is the joy of all his people to contribute, according to their power, to the enlargement and establishment of his kingdom. Gladly do they give him of the gold of Sheba; and account it all as of no value, except us it is employed in subserviency to his will, and for the advancement of his glory. The very widow accounts it her honour and her happiness to cast her mite into his treasury; and he accepts it with the same pleasure as the richest contributions of the great and wealthy.]
2.
They offer their prayers in his behalf
[Personally, he needs them not. In this respect he is unlike the kings of the earth. But for the prosperity of his kingdom he enjoins us to pray. One of the first petitions which, in his short and comprehensive prayer, he has taught us to pour forth, is, Thy kingdom come. In this sense, prayer is made for him continually, by every subject of his kingdom. It is a grief to his people to see so great a part of the world still ignorant of him, and persisting in a rejection of his light and easy yoke: and they long to behold both Jews and Gentiles prostrate at his feet. They rest not day or night in calling upon God to take to him his great power and reign among them; yea, they give him no rest, till he shall arise and subdue all nations to the obedience of faith [Note: Isa 62:6-7.].]
3.
They render unto him their devoutest acknowledgments
[A grateful people cannot but acknowledge with gratitude the blessings which they enjoy under the paternal government of a wise and pious king. But, great as earthly benefits are, they are not to be compared with those which we receive under the government of the Lord Jesus. What protection from enemies, what peaceful quiet, what abundance of all spiritual blessings does the very least and meanest of his subjects enjoy! enjoy, too, as the very result of his care over them, and of his bounty towards them. An earthly prince, however ardent his desires or laborious his efforts, could not drive away distress from his dominions; nor, if it were possible for his subjects, all of them without exception, to have access to him, could he administer to them the relief which they solicited. But Jesus is accessible at all times to every creature in his vast empire; and can both listen to their requests without weariness, and fulfil them without delay. This, too, is a truth, of which every individual among them is sensible; all of them having been deeply oppressed with want, and having carried to him their respective trials, and having received relief at his hands. Every one of them, therefore, praises him daily, as the one author of all his blessings, and the one ground of all his hopes [Note: See this done first in general terms, Psa 145:1-13; and then, for his more particular acts of grace, Psa 145:14-21 and Psa 146:1-2; Psa 146:7-10.].]
Such, then, being the mutual regard subsisting between the Lord Jesus Christ and his people, let me, in conclusion, call you to contemplate,
1.
The folly of casting off his yoke
[He has ascended up on high [Note: If this be a subject for the ascension day, or the sunday after, this hint may be a little amplified.], and is set down on the right hand of God, until all his enemies shall become his footstool [Note: Psa 110:1.]. And do you suppose that any will be able successfully to hold out against him? No: his arrows shall be very sharp in the hearts of all his enemies; and the stoutest of them all shall lick the dust: yea, all kings shall fall down before him, all nations shall serve him [Note: ver. 11.]. Let none of you, then, continue in your stoutness of heart; but cast down the weapons of your rebellion, and implore mercy at his hands. Then shall you find, that in the mercy which he exercises, no less than in the justice he administers, your blood shall be precious in his sight.]
2.
The happiness of his faithful subjects
[This were great, if we considered only what is spoken respecting them in the text. But their happiness infinitely transcends any thing that earthly monarchs are able to bestow. They are themselves, all of them without exception, made kings, and have a kingdom given unto them by their Lord, similar to that which has been conferred on the Messiah himself by his heavenly Father [Note: Rev 3:21.]. Hear ye this, ye poor and needy souls! Are ye not amazed, that ye should be taken, as it were, from a dunghill, and set among princes, and made to inherit a throne of glory [Note: 1Sa 2:8.]? Yet be assured, that this is your portion, if only you approve yourselves faithful to your Lord and King. Yes: be ye faithful unto death, and you shall, every one of you, inherit a crown of life.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Here are some of the gracious acts of this almighty Sovereign in his reign of grace: he will save his poor and needy. They are the purchase of his blood, and therefore they shall be precious in his sight: No weapon formed against them shall prosper. Blessed consideration! and yet more so from the assurance connected with it, that their righteousness is of me, saith the Lord; Isa 54:17 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 72:12 For he shall deliver the needy when he crieth; the poor also, and [him] that hath no helper.
Ver. 12. For he shall deliver the needy ] See on Psa 72:4 . If the people complained of Solomon’s government, and cried out to his son Rehoboam, Alleva iugum, Ease our yoke laid upon us by thy father, it was out of a sinful discontent; B , saith Thucydides, people seldom know when they are well, but are ever quarrelling at and complaining of the present govermnent; yea, even of Christ’s easy yoke and light burden, as if importable.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 72:12-15
12For he will deliver the needy when he cries for help,
The afflicted also, and him who has no helper.
13He will have compassion on the poor and needy,
And the lives of the needy he will save.
14He will rescue their life from oppression and violence,
And their blood will be precious in his sight;
15So may he live, and may the gold of Sheba be given to him;
And let them pray for him continually;
Let them bless him all day long.
Psa 72:12-15 In Psa 72:12-14 the imperfects characterize the Messiah’s reign (not used in a jussive sense). However, in Psa 72:15 the NASB returns to imperfects used in a jussive sense.
Notice the variety in the names and characterizations of God’s people (cf. Psa 72:2-4).
1. the needy, Psa 72:12
2. the afflicted, Psa 72:12
3. the poor, Psa 72:13
4. the needy, Psa 72:13
As Psa 72:4 named their enemies the oppressor, here they are described as oppressors and those of violence. It is difficult to identify these people in Psalms.
1. unfaithful Israelites
2. pagan neighbors
3. foreign invaders
The Messianic king will
1. deliver the needy and afflicted
2. have compassion on the poor and needy
3. save the lives of the needy (cf. Psa 69:18)
4. rescue the covenant people from oppression and violence
5. their blood/lives are precious in His sight (cf. Psa 116:15)
Psa 72:14 their blood will be precious in his sight The Messiah is contrasted with the oppressor (cf. Psa 72:4). He will genuinely care for the poor, needy, and afflicted (cf. Psa 116:15). He has the heart of the Creator (cf. Gen 1:26-27)! All humans are important to Him!
Psa 72:15 This verse has two thrusts.
1. the first two verbs relate to the Messianic king
a. may he live BDB 310, KB 309, Qal jussive
b. may he be given tribute BDB 678, KB 733, Qal imperfect used in a jussive sense
2. the next two verbs relate to His people
a. let them pray for Him continually BDB 813, KB 933, Hithpael imperfect used in a jussive sense
b. let them bless Him all day long BDB 138, KB 159, Piel imperfect used in a jussive sense
It is obvious that Psa 72:15 a is using a common royal expression (i.e., long live the king), but it takes on new meaning in light of NT revelation of the Messiah’s incarnation and triumphal entry into Jerusalem!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the needy = a helpless one. Hebrew. ‘ebyon. See note on Pro 6:11.
Fuente: Companion Bible Notes, Appendices and Graphics
His Name Shall Endure for Ever
Psa 72:12-20
How is it that lands so distant as Tarshish, by the Strait of Gibraltar; so rich as Sheba and Seba in south Arabia; tribes so wild as the Bedouin of the desert; and nations so imperial as those beyond the River, shall own the sway of Christ? The answer is given in Psa 72:12 -For! The world is full of sorrow and injustice, and He who can stanch flowing wounds and mete out justice to the oppressed, will win all hearts and become the acknowledged Leader of mankind.
He shall live! We cannot forget our Lords own words: I am He that liveth and was dead, and behold I am alive for evermore, Rev 1:18. Jesus is possessed of the ageless life of the eternal Word, of the human life which He bore through His sojourn on earth, and of that indissoluble life in virtue of which He exercises His priesthood, Heb 7:17, r.v. margin.
We pray for Christ, says; Augustine, when we pray for His Church, because it is His body; and when we say, Thy kingdom come. His name shall have issue, Psa 72:17, r.v., margin. It will reproduce itself. The children of the Name are found in every land, and will ultimately people the world.
For Review Questions, see the e-Sword Book Comments.
Fuente: F.B. Meyer’s Through the Bible Commentary
For: Psa 72:4, Psa 10:17, Psa 82:3, Psa 82:4, Psa 102:17, Psa 102:20, Job 29:12, Isa 41:17, Luk 4:18, Luk 7:22, 2Co 8:9, Heb 7:25, Rev 3:17, Rev 3:18
him: Ecc 4:1, Isa 63:4, Isa 63:5
Reciprocal: Exo 21:26 – General Exo 22:27 – when he crieth Lev 14:32 – whose hand 1Sa 22:2 – a captain 2Sa 22:28 – afflicted Job 5:15 – he saveth Job 36:6 – giveth Psa 9:18 – For the Psa 22:11 – none to help Psa 69:33 – the Lord Psa 72:2 – He shall Psa 86:1 – for I am Psa 103:6 – executeth Psa 109:31 – poor Psa 136:23 – in our low estate Psa 140:12 – the Lord Pro 29:14 – king Isa 11:4 – But with Jer 21:12 – Execute Jer 22:16 – judged Eze 34:10 – for I will Eze 34:22 – will I Zec 11:11 – so Mat 11:5 – the poor Joh 5:7 – I have Rom 7:24 – who
Fuente: The Treasury of Scripture Knowledge
Psa 72:12-14. For he shall deliver the needy, &c. The fame of his just and merciful government shall induce multitudes either to put themselves under his rule and protection, or to show great respect and reverence for him. He shall spare the poor and needy He shall take pity on them, and add no heavier burden unto that of their lamentable poverty. And shall save the souls That is, the lives, of the needy. He shall not be prodigal of their lives, but as tenderly careful to spare and preserve them as those of his greatest subjects. If applied to Christ it means, that he shall save their souls, properly so called, namely, from the guilt and power of sin, into the favour and image of God, and a state of communion with him here, and the everlasting enjoyment of him hereafter, it being Christs proper work to save mens souls. He shall redeem their soul from deceit and violence The two ways whereby the lives and souls of men are usually destroyed. And precious shall their blood be in his sight He shall set so high a value upon their lives, and love them so dearly, as never to expose them to imminent danger, much less to cast them away, merely to gratify his own revenge, covetousness, or insatiable desire of enlarging his empire, as earthly kings commonly do; but, like a true father of his people, will tenderly preserve them, and severely avenge their blood upon those that shall shed it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Solomon wanted a wide-ranging kingdom so he might establish justice and righteousness in the whole earth. Then multitudes of people would benefit in the ways he described in these verses.