Exegetical and Hermeneutical Commentary of Psalms 72:15
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.
15. The connexion and meaning are uncertain. The R.V. connects the verse with Psa 72:14, placing a colon at the end of Psa 72:14 and rendering, and they shall live: lit., as marg., he, namely, each one of the afflicted ones. The literal rendering of the next clause is, and he (or, one) shall give him, which is understood to mean either that the poor man will grow rich and give presents to the king in gratitude for his deliverance, or that the king will not only protect the life of the poor man, but give him a rich largess in addition. Neither of these explanations is satisfactory. It is better to separate Psa 72:15 from Psa 72:14. and regard Psa 72:15-17 as a concluding series of wishes or prayers for the king and his kingdom.
So may he live, and may men give him of the gold of Sheba:
And may they pray for him continually, and bless him all day long.
May he live is an echo of the regular acclamation ‘Vivat Rex,’ ‘Vive le Roi,’ which we render God save the king. See 1Sa 10:24; 2Sa 16:16 ; 1Ki 1:25; 1Ki 1:34 ; 1Ki 1:39. May the people not only greet him with the customary acclamation and offer him the choicest gifts, but pray for his welfare and bless him as the source of their happiness and prosperity. Cp. 1Ki 8:66. The P.B.V. ‘prayer shall be made ever unto him ’ is untenable as a rendering of the Heb. It was doubtless suggested by the view that the subject of the Psalm is the divine Messiah.
Fuente: The Cambridge Bible for Schools and Colleges
15 17. A concluding triplet of prayers, for the welfare of the king ( Psa 72:15), for the prosperity of his people ( Psa 72:16), for the perpetuation of his memory ( Psa 72:17).
Fuente: The Cambridge Bible for Schools and Colleges
And he shall live – So far as the lanquage here is concerned, this may either refer to the king – the Messiah – or to the poor and the oppressed man. If the former, then it means that the life of the Messiah would be perpetual; that he would not be cut off as other sovereigns are; that there would be no change of dynasty; that he would be, as a king, the same – unchanging and unchanged – in all the generations of people, and in all the revolutions which occur on the earth. This would accord with the truth, and with what is elsewhere said of the Messiah; but, perhaps, the more correct interpretation is the latter – that it refers to the poor and the oppressed man – meaning that he would live to bring an offering to the Messiah, and to pray for the extension of his kingdom upon the earth.
And to him shall be given – Margin, one shall give. Literally, he shall give to him; that is, the man who has enjoyed his protection, and who has been saved by him, will do this. As a token of his gratitude, and as an expression of his submission, he will bring to him a costly offering, the gold of Sheba.
Of the gold of Sheba – One of the gifts referred to in Psa 72:10, as coming from Sheba. Compare Isa 43:3; Isa 45:14. The meaning is, that those who are redeemed by him – who owe so much to him for protecting and saving them – will bring the most valued things of the earth, or will consecrate to him all that they are, and all that they possess. Compare Isa 60:5-7, Isa 60:13-17.
Prayer also shall be made for him continually – Not for him personally, but for the success of his reign, for the extension of his kingdom. Prayer made for that is made for him, for he is identified with that.
And daily shall he be praised – Every day; constantly. It will not be only at stated and distant intervals – at set seasons, and on special occasions – but those who love him will do it every day. It is not necessary to say that this accords with the truth in reference to those who are the friends and followers of the Messiah – the Lord Jesus. Their lives are lives of praise and gratitude. From their dwellings daily praise ascends to him; from their hearts praise is constant; praise uttered in the closet and in the family; praise breathed forth from the heart, whether on the farm, in the workshop, on a journey, or in the busy marts of commerce. The time will come when this shall be universal; when he who can take in at a glance the condition of the world, will see it to be a world of praise; when he who looks on all hearts at the same moment will see a world full of thankfulness.
Fuente: Albert Barnes’ Notes on the Bible
Psa 72:15
And He shall live, and to Him shall be given of the gold of Sheba.
The greatness of the Redeemers life
I. The greatness of His life is seen in the magnitude of its influence.
1. It is co-extensive with creation. Christ is to be the centre of universal attraction. Analogy, the greatness of the agencies employed, and the Word of God warrant the conclusion.
2. It is an abiding influence. His name shall endure, etc. Men, emperors, come and go like baubles upon the stream; but Christ lives for ever! Time destroys not His power, but unfolds it. He reigneth king for ever.
3. It is a blissful influence. And men shall be blessed in Him. A worm may make many miserable; but it requires a God-like nature to enhance the happiness of one soul. The life of Christ fills creation with blessedness. This great Benefactor does this by destroying the sources of misery, and by calling into exercise every fountain of bliss in the soul.
4. It is reflectively glorious. Daily shall He be praised. He is the grand object of universal admiration and love.
II. The greatness of His life is developed through means. What are the means?
1. Truth. The Gospel contains the great biography of Jesus, and this is the mighty instrumentality. I am not ashamed of the Gospel of Christ, etc.
2. Wealth. To Him shall be given of the gold of Sheba. Ye men of wealth, remember that every piece of gold and silver ought to appear to you as if stamped with the image of the Son of God.
3. Prayer.
III. The greatness of His life is experienced in the heavenward direction it gives mankind. He makes men pray to and praise Him. And daily shall He be praised.
1. Such persons owe their existence to Christ. We are His workmanship.
2. Such persons are the finest specimens of human excellence. The highest types of character have always been found in men of earnest prayer. Abraham, Noah, Job, Daniel, Paul, and Christ all prayed.
3. Such men alone fully give scope to their faculties to honour Him.
IV. The greatness of His life is seen in the realization through eternity of His work on earth.
1. He will live in all that relates to man on earth; in such things as institutions, literature, etc. His name will be emblazoned upon the page of every new work, and His life will be the standard of all institutions.
2. He will live in the affectionate remembrance of a redeemed people.
3. He will live as the expression of all excellence–love, benevolence, truth, justice, authority.
4. He will live as the centre of all attraction to the glorified Church. (J. H. Hill.)
Messiahs predicted life
We may view the text in a threefold aspect.
1. As a prophecy of the endless life to which our Saviour would be raised. He shall live. As the high priest of our profession, He was to die. This was the grand purpose of His mission; for it was by dying that He was to finish the work given Him to do. But having died, and thereby put away sin, and abolished death, He would live again, Himself the most satisfying evidence, and the most glorious example, of the life and immortality He has brought to light by the Gospel.
2. As a prophecy of the blessedness to which our Saviour would be exalted. He shall live. To live in the more common acceptation of it in Scripture, is to enjoy existence, to partake of true felicity, to be blessed. Your heart shall live for ever (Psa 22:26); that is, shall be eternally happy. So, your heart shall live that seek God (Psa 69:32); and, we live, if ye stand fast in the Lord (1Th 3:8). In this sense the text is to be understood. Messiah shall live: as He would be raised from the dead to die no more, so He would be exalted to boundless and endless blessedness.
3. As a prophecy of the prosperity and the perpetuity of our Saviours reign. He shall live; and in what character? As Zions King. He would not only be raised to an endless life, and exalted to the highest blessedness; but as the King of the Church, His reign would be prosperous and perpetual. The same idea is expressed in parallel prophecies (Isa 9:6-7; Jer 23:5-6). (D. Young, D. D.)
Prayer also shall be made for Him continually; and daily shall He be praised.
Prayer for Christ
I. The text is a prediction; reminding us, in the first place, that the Bible is distinguished from every other book, professedly Divine, by the grandeur and the authoritative tone of its promises, and by the multitude and splendour of its predictions. Human philosophy may be said to have had three creeds; which might not improperly be distinguished as the creed of the past, of the present, and of the future. The books of Pagan antiquity sang only of the golden-aged pasta–of scenes of pastoral simplicity and happiness never to return; while, for the future, they could say nothing–their burden was despair. Then came the creed of the present. As early antiquity faded from view, man became prepared for the philosophy of Epicurus–for the optimism which professes to be satisfied with things as they are; and which, instead of aiming at human improvement, acts on the animal maxim, Let us eat and drink, for to-morrow we die. But to this has now generally succeeded the creed of the future–a philosophical belief in the perfectibility of the species–a persuasion that man is, at length, on the high road to perfection. Now, all these voices are but perversions of the great truths of the Bible as to the past, the present, and the glorious future. The Bible is the true prophet of hope.
II. The means by which this prediction is to be fulfilled. It is by prayer. Philosophy may object, but we rely on it as indispensable in the order of means. For prayer is the condition on which God puts forth His power. For with even more clearness than the law of the Divine unchangeableness is revealed, the law that prayer prevails with God is revealed likewise.
III. But not only does the text predict a change, and represent prayer as a means of realizing that change; it describes that prayer as partaking of a specific character–as prayer for Christ; prayer also shall be made for him continually.
IV. The wisdom and grace of this arrangement. For–
1. It keeps us in our proper place, at the feet of God.
2. It gives us opportunity of afresh avowing our adoration of the scheme of redemption by Christ.
3. It affords the strongest assurance of success in prayer.
4. It enables all to show their love to Christ by aiding in the advancement of His Kingdom.
V. But let us regard the especial object of our prayer in the behalf of Christ: what are we to pray for? Our prayers cannot be necessary for Him, in the same sense in which they are necessary for ourselves, and for each other. He knows no want, for all things are given into His hands. The prayer, then, that is to be made for Him is not to be made for Him personally, but relatively–on account of His relation to other beings–His relation to us. But not only is prayer to be made for the reign of Christ–the text predicts its continuity, or uninterruptedness; prayer also shall be made for Him continually. Under the former dispensation, the fire which burnt upon the golden altar was never allowed to go out–and the ardent desire of the pious Israelites for the coming of Christ glowed continually on the altar of their hearts–it never went out. Observe, again, that prayer for Christ is to be offered conjointly with other things–prayer also. In all conquered lands, the subjection of the people was marked by two things–their money was stamped with the name of the conqueror, and they were obliged to pray for him in their public worship. In allusion to this fact, it is here said of the conquering Saviour–To Him shall be given of the gold of Sheba, prayer also shall be made for Him continually. The gold of Sheba–a portion of our worldly substance is to be devoted to Him, in connection with our prayers. For to pray in His behalf, without accompanying the act with this proof of our sincerity, would be as profane as to use all other kind of means except prayer would be impious. How many and how powerful the motives, then, which should induce us to pray for the reign of Christ! A sense of consistency demands it. A principle of benevolence to man requires it. A principle of gratitude requires it. He has prayed for us with strong crying and tears, or we should not, at this moment, be in a condition to pray for ourselves. He gave Himself for us. His priestly robes are never laid aside. And shall we intermit our prayers for Him? Let a sense of our obligation induce us to pray for Him. (J. Harris, D. D.)
Prayer for Christ
Is prayer, then, necessary for Him? Is He not above the reach of danger, pain, want? Has He not all power? Therefore, our prayer is not to be for Him personally but relatively, and we pray for Him when we pray for His ministers, His ordinances, His Gospel. What should we pray for on His behalf? We are to remember these four things.
I. The degree of the Churchs resources: that there may be sufficiency of fit instruments raised up.
II. The freedom of its administration–that all hindrances may be put out of the way.
III. The diffusion of its principles–that they may spread everywhere.
IV. The increase of its glory–that it may abound in all spiritual excellence. What reasons there are for such prayer: how certain it is to be heard if we be sincere in asking. Let our conduct prove this. (W. Jay.)
Praying for Jesus
We are, thank God, accustomed to praying to Jesus; we approach His footstool gladly, and believingly, and we are never sent empty away. We also pray through Jesus, appending His precious name to each petition presented to the Father. This it is that gives them worth. We cannot fail to recollect that He is now engaged in praying for us. It is perhaps somewhat of a novelty to call to mind the fact that we are privileged, nay, virtually enjoined, to pray for Him. It is a reversal of the accepted order of things, a delightful change of programme. It behoves us to be as continual in our prayer for Jesus as is our Mediator upon the throne in His pleading on our behalf.
I. What should be the burden of our prayer? We do not want in any case to utter vain words when our knees are bent before the throne, but when we are praying for Jesus we must exercise very special care. We must endeavour to discover what Christ desires. We must pray intelligently, reverently, lovingly, and to purpose. How may this be done? The best way to plead intelligently for Christ is to remember the promises that are given concerning Him. Get hold of a promise and wrap our prayers about it; let the Word of God be the nucleus of your petition, and then frame your own loving supplications round the Spirit-breathed predictions. I have found, also, that in this matter of praying for Jesus a consideration of the character of His work is of considerable assistance. If you are wishing to do a friend a good turn, or to give a relation a present, you will naturally consider the bent of that friends mind, the purpose of his life, the task that he may happen to have in hand, that you may give an appropriate present, or offer acceptable service. Act after the same manner with regard to Jesus. Contemplate Him, meditate upon His character, reflect on His tastes and predilections. Try to discover what would please Him most. Why was He hero on earth? He said Himself, The Son of Man is come to seek and to Save that which was lost. Then pray that the lost may be saved; that will please Him well. He was here to make disciples; to gather round Him and behind Him a fitting retinue, as became the Prince of Life, albeit He was in disguise. Pray that the number of the disciples may be increased, that those who profess to follow Him may follow, not afar off. He was here to sanctify the saints, to wash them with the washing of water by the Word; He was here to make them clean away every whir, head, and hands, and heart, and feet. Well, pray that the saints may be made holy and kept holy, for this will please Jesus; it will mean the completion of the work that He came to earth to start,
II. How to pray.
1. It must be continually, for so says the text, Prayer also should be made for Him continually. Our interest in Christ should never subside; it should not even know the changes that affect our prayers for others. I am not sure that they should be so changeful, but certainly in our desire for Jesus there should be no sort of variation.
2. Then pray loyally. Vivat Rex! Long live the King! Hosanna!
3. Then pray generously and practically, for the text says that the gold of Sheba shall be given to Him. Praying and giving go well together. Let there be self-denial with all your supplications. Give to Him gold if you have it, or silver if you have nothing better. Give Him the best you possess.
4. Then pray praisefully, for those who pray continually are to praise daily. Daily shall He-be praised. Adore Him while you pray for Him. And with all your praying let there be much of faith. Our prayers are wasted sometimes. Why? Because they are not prayers of faith. (T. Spurgeon.)
Prayer a vital force
I. Prayer is a vital force in the kingdom of Christ.
II. The sort of prayer spoken of in the text explains, illustrates, and justifies these statements. It is quite certain that Christ is to live and to prevail: it is equally certain that prayer is to be made for Him. Prayer is to be the great means of bringing in the kingdom: because Christ lives, prayer will be made: because prayer is made, His kingdom will continue to grow. He Himself has taught us thus to pray: when we say to the Father, Thy kingdom come, we are truly praying for Christ, and the prayer is necessary to the coming of the kingdom.
III. Prayer for Christ is the highest form of prayer, It is much more important that He shall prosper than I or you. He is greater. He lives, I die. He lives not for Himself but for others; His prosperity will mean that abundant grace shall come to others; and my prayer for Him will help to hasten the day of His glory. So in praying for Him I am actually praying for all His people. Surely such prayer is the highest. (W. Y. Fullerton.)
Pray for Jesus
Many people misunderstand such expression. If He were still on earth we might pray for Him, but surely not now. But His cause is here, His work needs prospering, and if we pray for this we pray for Him.
I. Such prayer elevates the tone of our prayers. We can be selfish in prayer, and narrow, and sectarian, and even bitter; but praying for Christ will lift us above all this.
II. Suggests many themes of prayer–for fitting witnesses for the truth; for those labouring in the field; for doors of utterance to be opened; for conversion of many souls; for those who are saved; for the coming of Christs kingdom.
III. Inspires us with peculiar earnestness. Consistency with my profession; gratitude, love to Him–all prompt such prayer.
IV. Gives special encouragement in our prayers. For the worthiness of Christ and the promise of God encourage us.
V. Demands consistent action. It will hold us back from sin; make us thoughtful; diligent in service, etc. But let His great love constrain us. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 15. To him shall be given of the gold of Sheba] The Arabians shall pay him tribute.
Prayer also shall be made for him continually] In all conquered countries two things marked the subjection of the people:
1. Their money was stamped with the name of the conqueror.
2. They were obliged to pray for him in their acts of public worship.
Daily shall he be praised.] He shall not act by the conquered like conquerors in general: he shall treat them with benignity; and shall give them the same laws and privileges as his natural subjects, and therefore “he shall be daily praised.” All shall speak well of him.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He shall live, to wit, long and prosperously, as Solomon did; yea, eternally, as Christ did. Other kings must lose both their lives and kingdoms; but this King, whom Solomon typified, shall live for ever, and his kingdom shall have no end.
Of the gold of Sheba; as a present, or tribute. This was done to Solomon, 1Ki 10:15, and to Christ, Mat 2:11, and afterwards as need required. Although such expressions as these, being used of Christ and his kingdom, are commonly understood in a spiritual sense.
Prayer shall be made for him; his subjects shall be obliged and excited by his righteous and happy government to pray heartily and frequently for him; either,
1. For Solomon. Or,
2. For Christ; not so much for his person, which needed not their prayers, as for the protection and propagation of his kingdom, and gospel, and interest in the world.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. In his prolonged life hewill continue to receive the honorable gifts of the rich, and theprayers of his people shall be made for him, and their praises givento him.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he shall live,…. Either the poor and needy man, saved and redeemed by Christ; he, though dead in trespasses and sins, shall live spiritually, be quickened together with Christ, and by his Spirit, and live a life of faith and holiness; and though dead by law, yet, through the righteousness of Christ, shall have the justification of life, and live in the sight of God; and so shall live comfortably by faith in Christ, being filled with joy and peace in believing in him; and though he may lose his life for Christ’s sake, he shall find it again, and live eternally with him: or the Messiah, the Saviour and Redeemer of the poor and needy; who, though he was to die, and by his precious blood redeem them; yet should live again, and never die anymore; as he now does live at the right hand of God, where he ever lives to make intercession for his people, as well as lives in their hearts, and supplies them with all grace, and keeps alive his own work on their souls;
and to him shall be given of the gold of Sheba: or Arabia, as Apollinarius; either to the poor and needy, to whom is given faith, which is more precious than gold that perisheth; or the knowledge of Christ, which is preferable to gold and silver; and of the doctrines of the Gospel, which are of more value than thousands of gold and silver: also the justifying righteousness of Christ, which is the free gift, and is called clothing of wrought gold, and is signified by gold of Ophir, Ps 45:9; moreover, this may include all the riches of Christ, his durable and unsearchable riches; his riches of grace and glory, which he bestows upon his subjects; so that the poor and needy are not only saved and redeemed, and live through him; but are made rich by him, become rich in faith, and heirs of a kingdom: or to the Messiah, who had gold presented to him, in his infancy, Mt 2:11; though rather it is to be understood spiritually of the exercise of faith upon him, and every other grace, which is as gold tried in the fire; and which, as it comes from Christ, it is given to him again. A truly gracious soul gives Christ the best it has: it gives him its whole self, body and soul, its heart and affections, and all its grace, and the glory of all;
prayer also shall be made for him continually; or “he shall pray for him” i; that is, either Christ shall pray for the poor and needy man; not only save and redeem, but make intercession for him, as Christ does for all he redeems: he prays for them, that they may be enriched with all the blessings of grace; that the gold he gives them may be kept; that their faith fail not; that they may be preserved from the evil of the world, and be with him, where he is, to behold his glory: or the poor and needy shall pray for Christ, for the prosperity of his church, for the increase of his interest, and the coming of his kingdom: or “prayer shall be made by him”; or “through him continually” k; as the Mediator between God and man, the way of access to God, through whom petitions are offered to him, and become acceptable with him;
[and] daily shall he be praised; or “daily shall he bless him” l; either Christ shall daily bless the poor and needy, with spiritual blessings, as he stands in need of them, and even load him with his benefits: or he shall bless Christ, ascribe blessing, honour, praise, and glory to him; because of his perfections and excellencies; because of redemption and salvation by him; and on account of the various blessings of grace, and the daily supplies of it, he receives from him.
i “et orabit pro eo”, Pagninus, Montanus, Junius Tremellius, Cocceius. k “Per ipsum”, Genebrardus “per et propter eum”, Calvinus apud Michaelim. l “benedicet ei”, Pagninus, Montanus, Junius & Tremellius, Cocceius.
Fuente: John Gill’s Exposition of the Entire Bible
15. And he shall live. To refer the word live to the poor, as some do, seems forced. What David affirms is, that this king shall be rewarded with long life, which is not the least of God’s earthly blessings. The words which follow are to be read indefinitely, that is to say, without determining any particular person; (140) as if it had been said, The gold of Arabia shall be given him, and prayers shall everywhere be made for his prosperity. There is thus again a repetition of what had been previously said concerning his power; for if Arabia shall pay him tribute, how vast an amount of riches will be gathered from so many countries nearer home! Christ, it is true, does not reign to hoard up gold, but David meant to teach by this figure, that even the nations which were most remote would yield such homage to him, as to surrender to him themselves and all that they possessed. It is no uncommon thing for the glory of the spiritual kingdom of Christ to be portrayed under images of outward splendor. David, in conformity with this usual style of Scripture, has here foretold that the kingdom of Christ would be distinguished for its wealth; but this is to be understood as referring to its spiritual character. Whence it appears how wickedly and wantonly the Papists have perverted this passage, and made it subserve their purpose of raking to themselves the perishable riches of the world. Moreover, when he speaks of the common prayers of the people, by which they will commend the prosperity of the king to the care of God, he intimates that so well-pleased will they be with being his subjects, that they will account nothing so desirable as to yield entire submission to his authority. Many, no doubt, reject his yoke, and hypocrites fret and murmur secretly in their hearts, and would gladly extinguish all remembrance of Christ, were it in their power; but the affectionate interest here predicted is what all true believers are careful to cultivate, not only because to pray for earthly kings is a duty enjoined upon them in the Word of God, but also because they ought to feel a special desire and solicitude for the enlargement of the boundaries of this kingdom, in which both the majesty of God shines forth, and their own welfare and happiness are included. Accordingly, in Psa 118:25, we will find a form of prayer dictated for the whole Church, That God would bless this king; not that Christ stands in need of our prayers, but because he justly requires from his servants this manifestation or proof of true piety; and by it they may also exercise themselves in praying for the coming of the kingdom of God.
(140) “ C’est a dire, sans determiner quelque certaine personne.” — Fr. In the Hebrew, the three last verbs of the verse are in the singular number, in the future of kal active, and there is no nominative with which they agree. Calvin translates them literally: “ Et dabit ei de auro Seba: et orabit pro eo semper, quotidie benedicit eum;” “And shall give to him of the gold of Sheba, and shall pray for him continually, daily shall bless him.” But, on the margin of the French version, he thus explains the construction: “ C’est, on luy donnera, etc., on priera, etc., on benira.” “That is, the gold of Sheba shall be given to him, prayer shall be made for him continually, and daily shall he be blessed.”
Fuente: Calvin’s Complete Commentary
(15) And he shall . . .Literally, And he shall live, and shall give him of the gold of Sheba, and pray for him continually; every day shall he bless him. This can only refer to the man whose protection from harm and redemption from fraud and violence is mentioned in the last verse. The subject under the just government of the monarch will live, and will bring to his benefactor daily blessing, as well as rich gifts, with the gold of Sheba, and with true prayers that shall be up at heaven, and enter there.
The Prayer Book version, prayer shall be made to him, is quite inadmissible.
Gold of Shebai.e. (see Psa. 72:10), of Arabia (as in Prayer-Book). A Greek historian (Agatharchides), writing of the Sabans, gives an admiring account of the quantity of gold used in adorning and furnishing their houses. This wealth was probably acquired by commerce with India.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. And he shall live “Live,” here, should be referred to the king, not to the poor, as some suppose. “Let the king live!” (of which the English “ God save the king!” is no translation,) was the common salutation to kings. See 1Sa 10:24; 2Sa 16:16; Dan 2:4; Dan 3:9, et al. Here, also, the optative form of the verb may be adopted, “and may he live,” instead of, “and he shall live.”
The gold of Sheba The “gifts” of Sheba have already been mentioned in verge 10. Why is gold here mentioned as coming from thence? We know from Scripture (Gen 2:11-12) and from ancient authorities that Arabia, in early times, produced gold. which the kingdom of Sheba enjoyed in great abundance. 1Ki 10:1-2; 1Ki 10:10. The mention of “Sheba” instead of Ophir, as a place of gold, is a strong internal indication that this psalm was written by David, not by Solomon, in whose reign the chief receipts of gold were from the latter place. 1Ki 9:26-28
Fuente: Whedon’s Commentary on the Old and New Testaments
Here is another evidence of the perpetuity and everlasting duration of his kingdom; and another of the blessed consequences of it, in the prayers and praises continually and daily presented to him, and presented for him. Believers shall look up to him for all the graces of the Spirit, and for unceasing communion with him, and the enjoyment of him. Sinners upon earth and saints in heaven shall have continued access to his throne; and in his life his people shall live. He hath said himself – Because I live, ye shall live also; Joh 14:19 . But how are we to understand that prayer is to be made for him? everyone doth this who is asking the blessings of redemption of the Father in his name, and for the spread of his name and gospel. And is not prayer made for him continually, when, in the ardency of faith, the church devoutly prays, Lord, hasten thy second coming, and be thou as a roe or the young hart upon the mountains of spices? Son 8:14 . Yes! thou blessed Holy One of thy people, will not all, whom thou hast called and justified freely by thy grace, long for thy coming, who have presented to thee, what in thy sight is infinitely more precious than the gold of Sheba, their souls and bodies a living sacrifice, holy, acceptable to God, which is their reasonable service? Rom 12:1 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 72:15 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.
Ver. 15. And he shall live ] The king shall, according to the poor man’s prayer when relieved; or the poor shall, and the king shall give him gold brought from Sheba, or Arabia the Happy. Whereupon
Prayer shall be made, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
he shall live. The accent (rebia) on “he” marks it as emphatic, and as to be distinguished from the plurals of the preceding verses, and rendered “they”, as it is in Revised Version See the Structure, and note the members “2-4” and “12-14”, which treat of Messiah’s goodness to the poor. It is in Psa 72:10 and in Psa 72:15 that we have them, and their gifts to Him. He, the Head, delivers and saves them; and they, in Psa 72:15, bring to Him a liberal hand, a praying heart, and a praising tongue.
live = live for ever. See note on Lev 18:5.
given, &c. Solomon the type (1Ki 10:2, 1Ki 10:10; 2Ch 9:1). Fulfilment in Christ the Antitype.
gold. Figure of speech Synecdoche (of Species), “gold” being put for precious gifts. Compare Isa 60:6.
for = to.
daily = all the day.
Fuente: Companion Bible Notes, Appendices and Graphics
And he: Psa 21:4, Joh 11:25, Joh 14:19, 1Jo 1:2, Rev 1:18
to him: 1Ki 10:14, Mat 2:11
shall be given: Heb. one shall give
prayer: Psa 72:19, Psa 45:4, Mat 6:10, Mat 21:9, Joh 16:23, Joh 16:24, 1Co 1:2, 1Co 1:3, 2Co 13:14, 1Th 3:11, 2Ti 4:22, Heb 10:19-22
daily: 2Ch 2:11, 2Ch 2:12, 2Ch 9:1, 2Ch 9:4-8, 2Ch 9:23, 2Ch 9:24, Joh 5:23, Phi 2:11, 2Pe 3:18, Jud 1:25, Rev 1:5, Rev 1:6, Rev 5:8-14
Reciprocal: 1Ki 10:10 – she gave 1Ki 10:25 – every man 2Ki 11:12 – and said 1Ch 1:32 – Sheba 1Ch 16:29 – bring 2Ch 9:9 – she gave 2Ch 9:13 – the weight Psa 61:6 – wilt prolong the king’s life Psa 145:2 – Every day Isa 12:1 – O Lord Isa 60:6 – all Eze 27:22 – Sheba
Fuente: The Treasury of Scripture Knowledge
Psa 72:15. And he shall live Solomons life and reign shall be long and prosperous: and He whom Solomon typified shall live for ever, and his kingdom shall have no end. And to him shall be given of the gold of Sheba, &c. The longer he shall live and reign, the richer presents shall be brought unto him, as there shall be to Christ from the eastern countries, Mat 2:11; although such expressions as these, used of Christ and his kingdom, are commonly to be understood in a spiritual sense. Prayer also shall be made for him His subjects shall be obliged and excited by his righteous and happy government to pray heartily and frequently for him. Hebrew, , jithpallel bagnado tamid, intercession shall be made on his account incessantly: 1st, On account of Solomon, that his life might be preserved, and the prosperity of his reign continued and established. And, 2d, For Christ; not indeed personally considered, in which sense he did not need the intercessions or prayers of his subjects, but for the protection of his truth, cause, and people, and for the increase and consummation of his kingdom. And daily shall he be praised The highest praises and commendations of Solomons just and gracious government shall continually fill mens months; and daily shall Christ be praised by his people for the riches of his grace, for all the comforts of his Spirit, and for all the hopes of glory, which they possess through him.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
72:15 And he shall live, and to him shall be given of the {m} gold of Sheba: prayer also shall be made for him continually; [and] daily shall he be praised.
(m) God will both prosper his life and make the people willing to obey him.
Fuente: Geneva Bible Notes
3. The consequences of a wide reign of justice 72:15-20
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
In return for his beneficent rule, the king would receive the blessing of his people. They would express their gratitude by bringing him wealth (cf. 1Ki 10:10) and by praying for him. As a result of his good influence, his lands would enjoy prosperity, which Solomon compared to abundant crops, favored trees, and flourishing citizens.
"This verse [16], and the Psalm as a whole, shows that what we call the ’moral realm’ and the ’realm of nature’ form one indivisible whole to the Israelites. A community which lives according to righteousness enjoys not only internal harmony, but also prosperity in field and flock." [Note: A. A. Anderson, The Book of Psalms, p. 525.]