Exegetical and Hermeneutical Commentary of Psalms 72:8
He shall have dominion also from sea to sea, and from the river unto the ends of the earth.
8. He shall have dominion also ] Render, And may he have dominion. The form of the verb here is decisive in favour of rendering as a wish or prayer, and governs the meaning of the verbs in Psa 72:9-11, which should all be similarly rendered.
from sea to sea &c.] The words are a poetical generalisation of the promise to Israel in Exo 23:31, “I will set thy border from the Red Sea even unto the sea of the Philistines, and from the wilderness unto the River”; and of the language in which Solomon’s empire is described, 1Ki 4:21; 1Ki 4:24 (where note the use of the same word to have dominion). If any definite seas are intended, they would be the Mediterranean on the West, and the Red Sea or the Indian Ocean on the East; but more probably the phrase is quite general, meaning, ‘as far as the land extends’ (Amo 8:12; Mic 7:12). The River (rightly spelt in R.V. with a capital, as denoting the River par excellence) is the Euphrates: the ends of the earth (the same words as the uttermost parts of the earth in Psa 2:8) are the remotest parts of the known world. Extension, not limit, is the idea conveyed. The world belongs to God: may He confer upon His representative a world-wide dominion! a hope to be realised only in the universal kingdom of Christ. Almost the same words recur in Zec 9:10, and the son of Sirach combines them with the promise to Abraham in Sir 44:21 .
Fuente: The Cambridge Bible for Schools and Colleges
8 14. May all nations submit to this best of rulers, recognising the paramount claim of moral supremacy.
Fuente: The Cambridge Bible for Schools and Colleges
He shall have dominion also from sea to sea – There is probably an allusion here to the promise in Exo 23:31 : And I will set thy bounds from the Red Sea even unto the sea of the Philistines, and from the desert unto the river. This was the original promise in regard to the bounds of the promised land. A promise similar to this occurs also in Gen 15:18 : In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates. The meaning here is, that what was implied in these ancient promises would be carried out under the reign of the king referred to in the psalm. The immediate allusion, therefore, in the phrase from sea to sea, may have been from the Red Sea on the East to the Mediterranean on the West; but still the language is susceptible of a more enlarged application, and may mean from one sea to another; that is, embracing all the lands or countries lying between seas and oceans; or, in other words, that the dominion would be universal. Compare the notes at Psa 2:8.
And from the river … – The Euphrates. This was emphatically the river to the Hebrews – the great river – the greatest river known to them; and this river would be naturally understood as intended by the expression, unless there was something to limit it. Besides, this was expressly designated in the original covenant as the boundary of the promised land. See, as above, Gen 15:18. The meaning here is, that, taking that river as one of the boundaries, or as a starting point, the dominion would extend from that to the utmost limits of the earth. It would have no other boundary but the limits of the world. The promise, therefore, is, that the dominion would be universal, or would pervade the earth; at once a kingdom of peace, and yet spreading itself all over the world. It is hardly necessary to say that this did not occur under Solomon, and that it could not have been expected that it would occur under him, and especially as it was expected that his reign would be one of peace and not of conquest. It would find its complete fulfillment only under the Messiah.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. He shall have dominion also from sea to sea] The best comment on this, as it refers to Solomon, may be found in 1Kg 4:21; 1Kg 4:24: “And Solomon reigned over all kingdoms, from the river unto the land of the Philistines, and unto the border of Egypt; for he had dominion over all on this side the river, from Tiphsah even to Azzah, over all the kings on this side the river; and he had peace on all sides round about him.”
Solomon, it appears, reigned over all the provinces from the river Euphrates to the land of the Philistines, even to the frontiers of Egypt. The Euphrates was on the east of Solomon’s dominions; the Philistines were westward, on the Mediterranean sea; and Egypt was on the south. Solomon had therefore, as tributaries, the kingdoms of Syria, Damascus, Moab, and Ammon, which lay between the Euphrates and the Mediterranean. Thus he appears to have possessed all the land which God covenanted with Abraham to give to his posterity.
Unto the ends of the earth.] Or land, must mean the tract of country along the Mediterranean sea, which was the boundary of the land on that side: but, as the words may refer to Christ, every thing may be taken in its utmost latitude and extent.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
From sea to sea; either,
1. From the Dead Sea or the Lake of Sodom, or from the Red Sea, to the Midland Sea; for so far did Solomons dominion extend: but so did Davids also; and therefore in that respect Solomon hath not that pre-eminence which this promise plainly seems to give him above his predecessors. Or,
2. More generally from one sea to another, or in all the parts of the habitable world. So it was truly and fully accomplished in Christ, and in him only.
The river, to wit, Euphrates, which was the eastern border of the kingdom of Canaan allotted by God, Exo 23:31; Num 34:3, but enjoyed only by David and Solomon, and afterwards by Christ; of whose kingdom this may be here mentioned, as one of the borders; partly because the kingdom of Christ is here described under the type and shadow of Solomons kingdom, whose bound this was; and partly because though Christs kingdom did for a time extend itself beyond Euphrates, yet the chief part, and almost the whole body of it, both did and doth lie on this side of it; and things do generally receive their denomination from the greatest part.
The ends of the earth; either,
1. Of the land of Canaan. Or,
2. Of the world.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. The foreign nations mentioned(Psa 72:9; Psa 72:10)could not be included in the limits, if designed to indicate theboundaries of Solomon’s kingdom. The terms, though derived from thoseused (Exo 23:31; Deu 11:24)to denote the possessions of Israel, must have a wider sense. Thus,”ends of the earth” is never used of Palestine, but alwaysof the world (compare Margin).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He shall have dominion also from sea to sea,…. The same is said of the Messiah in Zec 9:10; where he is manifestly spoken of as here, and regards the extent of his dominion; not over the land of Israel only, as some think; but over the Gentile world, through the preaching of the Gospel in the several parts of it; and especially as it will be in the latter day, when the kingdoms of this world will be his, and he will be King over all the earth; see Re 17:14; which cannot agree with Solomon, whose dominion reached only to the land of the Philistines, to the border of Egypt, 1Ki 4:21; but Christ’s dominion will be, as it follows,
and from the river unto the ends of the earth; which, as Kimchi owns, is clear, if applied to the Messiah, since his government shall be over all the world. The note of Aben Ezra on the text is worthy of regard.
“If this is said concerning Solomon, the meaning is, from the Red sea to the sea of the Philistines; and from the river, this is Euphrates; and the ends of the earth mean the wilderness; (see Ex 23:31); and, lo, mention is made of the length and breadth of the land of Israel: and if of the Messiah, the sense is, from the south sea, which is called the Idumean sea, to the northern sea, which is the sea of the ocean; and from the river, the river that goes out of Eden at the beginning of the east, unto the ends of the earth, which is at the end of the west;”
though rather the sense is, from the Indian ocean, the great sea, unto the Mediterranean sea; and from the river Euphrates to the end of the world. This text is applied to the Messiah by many Jewish writers z, ancient and modern.
z Raya Mehimna in Zohar in Exod. fol. 49. 4. Bemidbar Rabba, s. 13. fol. 209. 4. Baal Hatturim in Num. fol. 178. 4. R. Nachman. Disput. cum fratre Paulo, p. 41.
Fuente: John Gill’s Exposition of the Entire Bible
8 He shall have dominion from sea to sea. As the Lord, when he promised his people the land of Canaan for an inheritance, assigned to it these four boundaries, (Gen 15:18,) David intimates, that so long as the kingdom shall continue to exist, the possession of the promised land will be entire, to teach the faithful that the blessing of God cannot be fully realised, except whilst this kingdom shall flourish. He therefore declares that he will exercise dominion from the Red Sea, or from that arm of the Egyptian sea to the sea of Syria, which is called the Sea of the Philistines, (134) and also from the river Euphrates to the great wilderness. If it is objected that such narrow bounds do not correspond with the kingdom of Christ, which was to be extended from the rising of the sun to the going down thereof, we reply, that David obviously accommodates his language to his own time, the amplitude of the kingdom of Christ not having been, as yet, fully unfolded. He has therefore begun his description in phraseology well known, and in familiar use under the law and the prophets; and even Christ himself commenced his reign within the limits here marked out before he penetrated to the uttermost boundaries of the earth; as it is said in Psa 110:2,
“
The Lord shall send the rod of thy strength out of Zion.”
But, soon after, the Psalmist proceeds to speak of the enlarged extent of the empire of this king, declaring that the kings beyond the sea shall also be tributaries to him; and also that the inhabitants of the desert shall receive his yoke. The word ציים, tsiim, (135) which we have translated inhabitants of the desert, is, I have no doubt, to be understood of those who, dwelling towards the south, were at a great distance from the land of Canaan. The Prophet immediately adds, that the enemies of the king shall lick the dust in token of their reverence. This, as is well known, was in ancient times a customary ceremony among the nations of the East; and Alexander the Great, after he had conquered the East, wished to compel his subjects to practice it, from which arose great dissatisfaction and contentions, the Macedonians disdainfully refusing to yield such a slavish and degrading mark of subjection. (136) The meaning then is, that the king chosen by God in Judea will obtain so complete a victory over all his enemies, far and wide, that they shall come humbly to pay him homage.
(134) Or the Mediterranean.
(135) ציים, tsiim, is from ציה, tsiyah, a dry and parched country, a desert Rosenmüller translates it, the rude nations “The word ציים,” says he, “seems to signify rude, barbarous tribes; the inhabitants of desert places, — of vast and unknown regions. This sense appears to be most suitable, both here and in Psa 74:14. Hence it is used Isa 13:21; Jer 50:39, for the animals, — the wild beasts that inhabit jungles and deserts.” The LXX. translate it Αιθιοπες, “the Æthiopians;” and in like manner the Vulgate, Æthiopic, and Arabic versions. Boothroyd is of opinion that the wild Arabs may be intended.
(136) The kings of Persia never admitted any into their presence without exacting this act of adoration, and it was the Persian custom which Alexander wished to introduce among the Macedonians. — Rollin ’ s Ancient History, volume 4, p. 288. This custom is still extant among the Turks. As soon as an ambassador sees the Sultan, he falls on his knees and kisses the ground.
Fuente: Calvin’s Complete Commentary
(8) He shall have. . . .The original is more poetical, recalling the root idea of the verb, may he tread down (the nations) from sea to sea.
That the river in the next clause is the Euphrates there can be no question, but are we, therefore, to see precise geographical limits in the expression from sea to sea (from the Mediterranean to the Red Sea), as in Exo. 23:31, or is it merely poetical for a wide extent of empire? The vague and general expression, ends of the earth, which takes the place of the definite desert, in the passage of Exodus, makes in favour of the latter view. So, too, do the hyperbolic expressions in Psa. 72:5; Psa. 72:11; Psa. 72:17. On the other hand, Psa. 72:10 mentions particular places. The same phrase in Zec. 9:10 describes the Messianic kingdom, and is certainly poetical, but whether that or this passage is the original is doubtful.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. In the preceding verses are set forth the character and duration of Messiah’s kingdom; Psa 72:8-11 chiefly describe the extent of his dominion. The words from sea to sea, and from the river unto the ends of the earth, are nowhere used to describe Palestine, or the political dominion of David or Solomon. Outside of Palestine the Hebrews, at this period, were acquainted with no seas but the Mediterranean and Red Seas.
These are specifically named in bounding the Hebrew dominion. Thus, in Exo 23:31, God says: “I will set thy bounds from the Red Sea, even unto the Sea of the Philistines, [Mediterranean,] and from the Desert [of Arabia] unto the River” [Euphrates]. These are definite geographical limits, and this extent of dominion was literally attained and enjoyed under both David and Solomon. But very different from this is the language of the text. “From the Red Sea to the Sea of the Philistines,” is not the same as “from sea to sea;” and “from the Desert [of Arabia] to the River [Euphrates,]” bears no comparison with the all-comprehensive language, “from the River [Euphrates] to the ends of the earth.” No allowance for the oriental imagination can make them equal, or interpret the latter as less than universal, beginning, as it does, at the utmost limit of Solomon’s dominion, and carrying that of Messiah “to the ends of the earth.” And to this sense the connexion agrees. Psa 72:9-11; Psa 72:15. These words of the psalmist are quoted (Zec 9:10) in a passage confessedly Messianic, to describe the extent of the dominion of “Zion’s king.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 72:8. He shall have dominion, &c. This may mean, “From the Sinus Arabicus to the Mediterranean sea;” or may relate more generally to the extent of Solomon’s power by sea: From the river unto the ends of the earth, means, from the river Euphrates, which was the boundary of the promised land on the east side, to the tract of country along the Mediterranean sea, which was the boundary of the land on that side. The reader must observe in how much loftier a sense the words are understood when applied to Christ, whose kingdom was to spread itself over the whole world. The same may be said of the following verses.
Fuente: Commentary on the Holy Bible by Thomas Coke
The prophet having spoken of the blessedness of Christ’s reign, here describes the extensiveness of it. Jesus is indeed the universal Emperor and Lord of heaven and earth. He saith himself, “All power is mine; ” and he hath the keys of hell and death. Mat 28:13 ; Rev 1:8 . So that from the wilderness and from the city, from the one end of the earth unto the other, all nations, kingdoms, and tribes, shall serve him. He will gather his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven, Mar 13:27 . Reader! it is blessed when our own hearts can bear testimony to these truths; when conscious that from the wilderness of our own fallen nature, and from the natural enmity of our hearts, we are come up, and brought over, to bend the knee of allegiance and love to this almighty Lord.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 72:8 He shall have dominion also from sea to sea, and from the river unto the ends of the earth.
Ver. 8. He shall have dominion also from sea to sea ] Solomon shall, from the Mediterranean, in the west, to the Persian Sea, or Indian Ocean, in the east.
And from the river unto the ends of the earth
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 72:8-11
8May he also rule from sea to sea
And from the River to the ends of the earth.
9Let the nomads of the desert bow before him,
And his enemies lick the dust.
10Let the kings of Tarshish and of the islands bring presents;
The kings of Sheba and Seba offer gifts.
11And let all kings bow down before him,
All nations serve him.
Psa 72:8-11 The reign of the Messiah will be
1. universal (i.e., using terms from the ANE)
a. from sea to sea (cf. Zec 9:10)
b. from the river (i.e., Euphrates) to the ends of the earth (i.e., Solomon ruled this area)
2. all peoples will honor Him and bring tribute, cf. Isa 49:23
This universal reign (cf. Psa 2:8; Psa 59:13; Psa 65:2; Psa 67:7; Isa 45:22; Isa 52:10; Mic 5:4) is the obvious conclusion from Gen 1:26-27; Gen 12:3. If monotheism is true, the redemption of all the children of Adam is the goal (see SPECIAL TOPIC: YHWH’s ETERNAL REDEMPTIVE PLAN ; Psalms 2 is another Messianic Psalm).
Psa 72:9
NASBthe nomads
NKJV (MT)those who dwell in the wilderness
NRSVfoes
TEVpeoples of the desert
NJBbeasts
LXXEthiopians
REBdesert tribes
The word (, BDB 850 II, KB 1020) can mean
1. foes from , BDB 865 III (emendation, but fits the parallel enemies of Psa 72:9 b better)
2. desert animals Psa 74:14; Isa 13:21; Isa 23:13; Isa 34:14; Jer 50:39 (from , dryness, BDB 851, cf. Jer 50:12; Jer 51:43)
3. it is possible (cf. NEB) that #2 refers to desert demons (see Special Topic below)
4. envoy or messenger (BDB 851 II), cf. Isa 18:2
SPECIAL TOPIC: THE DEMONIC IN THE OLD TESTAMENT
his enemies lick the dust This is an ANE picture (i.e., wall carving and paintings) of someone bowing (cf. Psa 72:9 a) to the ground. To this was added a literary idiom of lick the dust (BDB 535, KB 525, Piel imperfect, cf. Isa 49:23; Mic 7:17), which denoted the defeat and subservience of the one bowing.
Psa 72:10 Tarshish This place name (BDB 1077, see Special Topic: Tarshish) could refer to
1. a city in southern Spain on the Atlantic side, which was a Phoenician colony (i.e., Tartessus)
2. the island of Sardinia
3. a city on the north African coast (Carthage was a colony of Phoenicia)
4. a metaphor for a far distant port
5. a type of large sea-going commercial ship
6. a rival maritime nation (cf. 1Ki 10:22)
islands This word (BDB 15 I) usually means coast or island. It denotes far away nations (cf. Isa 40:15; Isa 66:19; Jer 25:22; Jer 31:10). This fits the imagery of this strophe (i.e., the universal reign of the Messiah).
Sheba This refers to the nation or tribe from Ham living in southern Arabia.
Seba This refers to the area of northeast Africa, often identified with Egypt and Cush (cf. Isa 43:3; Isa 45:14).
The purpose of mentioning these place names is to back up the assertion of Psa 72:8; Psa 72:11.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
from sea to sea. From the Mediterranean to the Persian Gulf.
the river: i.e. the Euphrates. Same Figure of speech as above.
Fuente: Companion Bible Notes, Appendices and Graphics
He shall: Psa 2:8, Psa 80:11, Psa 89:25, Psa 89:36, Exo 23:31, 1Ki 4:21-24, Zec 9:10, Rev 11:15
the ends: Psa 22:27, Psa 22:28
Reciprocal: Gen 22:17 – thy seed Gen 27:29 – Let people Gen 49:10 – the gathering Num 24:17 – Sheth 2Sa 8:3 – at the river 2Sa 22:44 – head 1Ki 1:37 – and make 1Ki 2:12 – his kingdom 1Ki 4:24 – all the kings 1Ch 18:2 – brought gifts 2Ch 9:26 – reigned over Ezr 4:20 – mighty kings Psa 68:31 – Princes Psa 86:9 – All Psa 102:22 – General Psa 132:18 – but upon Isa 2:2 – and all Isa 5:26 – end Isa 8:7 – strong Isa 9:7 – the increase Isa 24:16 – uttermost part Isa 25:3 – General Isa 27:12 – beat off Isa 42:4 – and the isles Isa 42:11 – Let the wilderness Isa 49:22 – Behold Isa 54:3 – thou shalt Jer 16:19 – Gentiles Eze 17:23 – under Eze 37:22 – and one Mic 5:4 – shall he be great Zep 2:11 – and men Zep 3:10 – General Zec 2:11 – many Zec 14:9 – the Lord Act 13:47 – that thou Rom 11:25 – until Rom 15:12 – and he
Fuente: The Treasury of Scripture Knowledge
MESSIAHS REIGN
He shall have dominion.
Psa 72:8
In all probability Solomon was the writer of this psalm. A Psalm of Solomon. It ends at the 17th verse. Then follows a short doxology, which in its breadth of prospect, in its mingled patriotism and humanity, and also in its grandeur of language, recalls David to our mind. The concluding verse was no doubt added after his death by another hand. Our psalm contains a brief invocation. Give the king Thy judgment, O God, and Thy righteousness unto the kings son; then the main body of the psalm, fittingly entitled Messiahs Reign; and in conclusion the doxology of two verses, which is remarkable because it sees in the God of Israel the God whose glory is to fill the whole earth.
Here we find
I.The characteristics of Messiahs reign.
1.Righteousness.
2.Peace.
3.Justice.
II.The effects of Messiahs reign.
1.Perseverance.
2.Prosperity.
3.Refreshing.
4.Piety.
III.The extent of Messiahs reign.
Worldwide.
Illustrations
(1) Madagascar illustrates the power of genuine religion to make heroes and saints, and to give fortitude and perseverance to those who believe. After suffering terrible persecution, in which thousands perished, the little church of Christ came out of the storm into calmer times, and, won by the power of Christian example, the Queen summoned her officers and leaders about her, and said, I shall not lean upon nor trust again in the idols, for they are blocks of wood; but upon God and Jesus Christ do I now lean.
(2) The teaching of the Gospel, and especially of the Sermon on the Mount, is clear as to the humanity with which we are to treat one another; and that not as an impulse of charity, but in obedience to the principles of justice: He who will introduce into public affairs the principles of primitive Christianity will change the face of the world (Benjamin Franklin). But we are far off from that yet. The example which professedly Christian nations have set the heathen makes us wonder, not that there have been so few conversions, but rather that there have been any conversions at all. Whether adventurers have gone before or have followed the missionary, their influence has caused a blight. Whale fishermen in Tahiti and Hawaii, convicts in Tasmania, kidnappers in Melanesia, slave traders in the Congo, opium dealers in China, and whisky vendors among the Indian tribes of North America, all have proved a curse. It is impossible to exaggerate the hindrances which have been thrown in the way of the Gospel by these influences.
Fuente: Church Pulpit Commentary
Psa 72:8. He shall have dominion from sea to sea Either, 1st, From the Sinus Arabicus, or Red sea, to the Mediterranean sea, for so far Solomons dominion extended; but so did Davids also; and, therefore, in that respect Solomon has not that pre-eminence, which this promise plainly seems to give him, above his predecessors. Or, rather, 2d, More generally from one sea to another, or in all parts of the habitable world. In which sense it is truly and fully accomplished in Christ, and in him only. And from the river Namely, Euphrates: which was the eastern border of the kingdom of Canaan, allotted by God, (Exo 23:31; Num 34:3,) but possessed only by David and Solomon; unto the ends of the earth To the border of Egypt, or the tract of country along the Mediterranean sea, the end of the land of Canaan. But if understood of the kingdom of Christ, the expression means literally to the remotest parts of the earth, or throughout the whole world. Thus, Psa 2:8, I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
72:8 He shall have dominion also from {h} sea to sea, and from the river unto the ends of the earth.
(h) That is, from the Red sea to the sea called the Syriacum, and from Euphrates forward, meaning, that Christ’s kingdom would be large and universal.
Fuente: Geneva Bible Notes
2. A plea for wide influence 72:8-14
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
It was not a sign of egotism that Solomon requested a universal dominion, as Psa 72:12-14 make clear (cf. 1Ch 4:10). The "river" is the Euphrates, the most significant river in terms of the land promises God gave to Abraham and his descendants. "Tarshish" probably refers to Tartessus in southwest Spain, "Sheba" to modern Yemen in southwestern Arabia, and "Seba" to upper (southern) Egypt, which is now Sudan.
"Extension, not limit, is the idea conveyed. The world belongs to God: may he confer on His representative a world-wide dominion! a hope to be realized only in the universal kingdom of Christ." [Note: Kirkpatrick, p. 420.]