Psalm 72:19
And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen.
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72:18-20 We are taught to bless God in Christ, for all he has done for us by him. David is earnest in prayer for the fulfilment of this prophecy and promise. It is sad to think how empty the earth is of the glory of God, how little service and honour he has from a world to which he is so bountiful. May we, like David, submit to Christ's authority, and partake of his righteousness and peace. May we bless him for the wonders of redeeming love. May we spend our days, and end our lives, praying for the spread of his gospel.And blessed be his glorious name for ever - The name by which he is known - referring perhaps particularly to his name "Yahweh." Still the prayer would be, that all the names by which he is known, all by which he has revealed himself, might be regarded with veneration always and everywhere.

And let the whole earth be filled with his glory - With the knowledge of himself; with the manifestations of his presence; with the influences of his religion. Compare Numbers 14:21. This prayer was especially appropriate at the close of a psalm designed to celebrate the glorious reign of the Messiah. Under that reign the earth will be, in fact, filled with the glory of God; the world will be a world of glory. Assuredly all who love God, and who love mankind, all who desire that God may be honored, and that the world may be blessed and happy, will unite in this fervent prayer, and reecho the hearty "Amen and amen" of the psalmist.

Amen, and amen - So be it. Let this occur. Let this time come. The expression is doubled to denote intensity of feeling. It is the going out of a heart full of desire that this might be so.

18, 19. These words close the Psalm in terms consistent with the style of the context, while Ps 72:20 is evidently, from its prosaic style, an addition for the purpose above explained [see on [608]Ps 72:1]. Heb. the whole earth shall be filled with his glory. For this may be either a prayer for or a prophecy of the spreading of the true religion in the Gentile world; which evidently relates to Christ and his kingdom. And blessed be his glorious name for ever,.... Every name of Christ is glorious in itself, and precious to his people; "like ointment poured forth", as his name Messiah, to which the allusion is in Sol 1:3; his name Immanuel, God with us, Isaiah 7:14; Jehovah our righteousness, Jeremiah 23:6; Jesus a Saviour; as well as what belongs to his royal dignity, King of kings, and Lord of lords; a name above every name that is named in this world, or that to come;

and let the whole earth be filled with his glory; as it will be, when his kingdom shall be from sea to sea, and from the river to the ends of the earth; when the little stone cut out without hands shall become a great mountain, and fill the whole earth; when the Gospel shall be spread all over the world; and the earth be filled with the knowledge of Christ, by means of it, as the waters cover the sea; and when all nations shall come and worship before him.

Amen, and Amen; which word added is expressive of the desires of the psalmist, that all that he had said might come to pass; and of his faith, that so it would be: and it is repeated to show the vehemence of his desires, and the strength of his faith.

And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen.
19. his glorious name] Lit. the name of his glory, as in Nehemiah 9:5. Cp the similar phrase in 1 Chronicles 29:13; Isaiah 63:14. The Name of His glory is the compendious expression for the Majesty of His Being, as it is revealed to men.

and let the whole earth &c.] From Numbers 14:21.

Amen, and Amen] So it is: the response of the congregation, affirming the ascription of praise on their own behalf (Psalm 106:48; Nehemiah 8:6).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 (יחס) just with those of reduced circumstances and with the poor, and their blood is precious in his eyes. Psalm 72:12 is re-echoed in Job 29:12. The meaning of Psalm 72:14 is the same as Psalm 116:15. Instead of יקר, by a retention of the Jod of the stem it is written ייקר. Just as in Psalm 49:10, ייקר here also is followed by ויחי. 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 ויתּן-? Not the rescued one (Hitzig), for after the foregoing designations (Psalm 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.
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