Exegetical and Hermeneutical Commentary of Psalms 72:4
He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.
4. An expansion of Psa 72:2. The oppressed and defenceless are the special care of the true king, “whose glory is, redressing human wrong.” He does justice to ‘the afflicted of the people’; he is the preserver of ‘the children of the needy,’ words which are best understood literally, not merely of those born poor, or as a periphrasis, according to a common idiom, for ‘the needy,’ but of children, especially orphans, at once innocent and helpless, and therefore calling for special protection (see Isa 10:2; Mic 2:9, for the dangers to which they were exposed): while he crushes the merciless oppressor, treating him as he had treated his victims (Psa 94:5; Pro 22:22-23; Isa 3:15; Jas 2:13).
Fuente: The Cambridge Bible for Schools and Colleges
He shall judge the poor of the people – The afflicted; the down-trodden; the needy. He would vindicate their cause against their oppressors; his reign would be one of impartial justice, under which the rights of the poor as well as of the rich would be respected. See the notes at Isa 11:4.
He shall save the children of the needy – Those in humble life; those most likely to be oppressed by others; those who have no natural protectors.
And shall break in pieces the oppressor – Shall subdue, or destroy, those who live to oppress others. See the notes at Psa 12:5.
Fuente: Albert Barnes’ Notes on the Bible
Psa 72:4
He shall judge the poor of the people, He shall save the children of the needy, and shall break in pieces the oppressor.
On the education of the children of the poor
I. Look to the present situation of the children of the needy, and compassion will urge you to befriend them. Look especially to the moral disadvantages and trials to which it subjects them; and you will think it little to relieve their bodily wants, while you leave the mind and the soul in bondage.
II. Consider the destiny which awaits these children of the needy;–and the relief which before was prompted by compassion, will be felt as the dictate of imperious duty.
1. Let not the prosperous man despise the children of the needy. They in many ways minister towards the supply of his wants. Their labour furnishes the indulgence of his luxury. Their courage defends the interests of his country. They reside, perhaps, under his own roof. His property must be under their charge. His reputation must be in their keeping.
2. The children of the needy are destined for immortality. As surely as the lineaments of the human countenance are found in them, so surely may be found in them also the traces of a mind which thinks, not only for time but for eternity;–the traces of a soul which feels, not only for time but for eternity. (A. Brunton, D. D.)
Gods care for the poor
God represents Himself to us as having a peculiar and tender care of the poor. It is not the robust, but delicate, child of the family around whom a fathers and mothers affections cluster thickest. The boy or girl whom feebleness of body or mind makes least fit to bear the worlds rough usage, and most dependent on others kindness, is like those tendrils that, winding themselves around the tree they spangle with flowers, bind it more closely in their embraces, and bury their pliant arms deep in its bark. And what a blessed and beautiful arrangement of Providence it is that they who cost most care and lie with greatest weight on parents arms and hearts are commonly most loved. (J. Guthrie, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Judge, i.e. vindicate them from their potent oppressors, as judging is used, Psa 43:1, and oft elsewhere.
The children of the needy; whom the rich peradventure did seize upon for bondmen, upon some pretence or other.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. That peace, includingprosperity, as an eminent characteristic of Christ’s reign (Isa 2:4;Isa 9:6; Isa 11:9),will be illustrated in the security provided for the helpless andneedy, and the punishment inflicted on oppressors, whose power toinjure or mar the peace of others will be destroyed (compare Isa 65:25;Zec 9:10).
children of the needyforthe needy (compare sons of strangers, Ps18:45 [Margin]).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He shall judge the poor of the people,…. Of the people of God, whether among Jews or Gentiles; [See comments on Ps 72:2];
he shall save the children of the needy; whose parents being needy, they are so too, in a spiritual sense, and in distressed circumstances. Such Christ saves from their sins; from the curses and condemnation of the law: from, wrath to come, and out of the hands of all their enemies;
and shall break in pieces the oppressor; the tyrant Satan, the god of this world; that has usurped a power over it; who works in the children of disobedience, and leads captive the people of God in their unregenerate state: the “calumniator”, as some render the word; the accuser of the brethren: “the defrauder” q, as others: who beguiled our first parents, and deceives mankind. Now it was foretold of Christ that he should break his head; and he was manifested in the flesh to destroy his works; and him himself; and he has broke him and all his schemes in pieces, and spoiled all his principalities and powers: The Syriac Version reads, “tyrants” or “oppressors”, in the plural number; and it may include the Jews, who were the persecutors and oppressors of the first Christians; and Rome, Pagan and Papal; antichrist, and all the antichristian states, which have been, or will be, broken to pieces by Christ; who will rule them with a rod of iron, and break them in pieces as a potter’s vessel, Re 2:27.
q “calumniatorem”, Pagninus, Tigurine version, Vatablus, Musculus; “fraudatorem”, Muis, Cocceius.
Fuente: John Gill’s Exposition of the Entire Bible
4. He shall judge the poor of the people. The poet continues his description of the end and fruit of a righteous government, and unfolds at greater length what he had briefly touched upon concerning the afflicted among the people. But it is a truth which ought to be borne in mind, that kings can keep themselves within the bounds of justice and equity only by the grace of God; for when they are not governed by the Spirit of righteousness proceeding from heaven, their government is converted into a system of tyranny and robbery. As God had promised to extend his care to the poor and afflicted among his people, David, as an argument to enforce the prayer which he presents in behalf of the king, shows that the granting of it will tend to the comfort of the poor. God is indeed no respecter of persons; but it is not without cause that God takes a more special care of the poor than of others, since they are most exposed to injuries and violence. Let laws and the administration of justice be taken away, and the consequence will be, that the more powerful a man is, he will be the more able to oppress his poor brethren. David, therefore, particularly mentions that the king will be the defender of those who can only be safe under the protection of the magistrate, and declares that he will be their avenger when they are made the victims of injustice and wrong. The phrase, The children of the afflicted, is put for the afflicted, an idiom quite common in Hebrew, and a similar form of expression is sometimes used by the Greeks, as when they say υἱους ἰατρων, the sons of physicians, for physicians. (130) But as the king cannot discharge the duty of succouring and defending the poor which David imposes upon him, unless he curb the wicked by authority and the power of the sword, it is very justly added in the end of the verse, that when righteousness reigns, oppressors or extortioners will be broken in pieces. It would be foolish to wait till they should give place of their own accord. They must be repressed by the sword, that their audacity and wickedness may be prevented from proceeding to greater lengths. It is therefore requisite for a king to be a man of wisdom, and resolutely prepared effectually to restrain the violent and injurious, that the rights of the meek and orderly may be preserved unimpaired. Thus none will be fit for governing a people but he who has learned to be rigorous when the case requires. Licentiousness must necessarily prevail under an effeminate and inactive sovereign, or even under one who is of a disposition too gentle and forbearing. There is much truth in the old saying, that it is worse to live under a prince through whose lenity everything is lawful, than under a tyrant where there is no liberty at all.
(130) Many examples of this Hebraism might be quoted. In Ecc 10:17, “a son of nobles” is put for “a noble person;” in Psa 18:45, children of the stranger, for strangers; and, in many passages, children, or sons of men, for men, simply considered.
Fuente: Calvin’s Complete Commentary
4. Children of the needy The phrase specially signifies those who are born to poverty, and is an intensive advance in the sense of poor, in the former line of the verse. In the absolute monarchies of the East these were treated as though they had little claim to justice and protection a horrible sin in the sight of God! Jer 5:28-29; Amo 4:1; Amo 8:4; Amo 8:6. Compare, under Messiah’s government, Mat 5:3; Mat 11:4-5
Fuente: Whedon’s Commentary on the Old and New Testaments
By the same judgment and justice with which the Redeemer’s reign shall be distinguished, while his poor and needy shall be upheld and blessed, his and their enemies must be destroyed. He shall take out of his kingdom all that offend. An awful consideration, if duly pondered; to all the enemies of the cross, and which scripture decidedly declares; Mat 13:41 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 72:4 He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.
Ver. 4. He shall judge the poor of the people ] Indeed all, indifferently, without respect of persons; but a poor man’s tale shall be heard, and his cause judged, as well as a rich man’s. Under Christ’s government it shall be so howsoever; “I know thy poverty, but thou art rich,” saith he, Rev 3:9 . Amongst men, both in suits of love and of law, money maketh mastery; not so here.
And shall break in pieces the oppressor
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
judge = vindicate.
children = sons.
Fuente: Companion Bible Notes, Appendices and Graphics
He shall judge: Psa 72:12-14, Psa 109:31, Isa 11:4, Eze 34:15, Eze 34:16, Zec 11:7, Zec 11:11, Mat 11:5
break: Psa 2:9, Psa 94:5, Job 19:2, Job 34:24, Pro 20:26, Jer 51:20-23
the oppressor: Isa 9:4, Isa 51:12, Isa 51:13, Dan 2:34, Dan 2:35, Zec 9:8-10, Rev 18:6-8, Rev 18:20, Rev 18:24, Rev 19:2
Reciprocal: 1Ki 3:28 – to do Job 5:15 – he saveth Job 36:6 – giveth Psa 9:18 – For the Psa 10:18 – judge Psa 68:5 – a judge Psa 76:9 – When Psa 103:6 – executeth Psa 140:12 – the Lord Psa 146:7 – executeth Pro 20:8 – General Isa 25:4 – thou hast Jer 5:28 – judge Jer 20:13 – for Lam 2:7 – they have Zec 7:10 – oppress
Fuente: The Treasury of Scripture Knowledge
72:4 He shall {e} judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.
(e) He shows why the sword is committed to Kings that is, to defend the innocent, and suppress the wicked.