Psalm 72:13

He shall spare the poor and needy, and shall save the souls of the needy.

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

72:2-17 This is a prophecy of the kingdom of Christ; many passages in it cannot be applied to the reign of Solomon. There were righteousness and peace at first in the administration of his government; but, before the end of his reign, there were troubles and unrighteousness. The kingdom here spoken of is to last as long as the sun, but Solomon's was soon at an end. Even the Jewish expositors understood it of the kingdom of the Messiah. Observe many great and precious promises here made, which were to have full accomplishment only in the kingdom of Christ. As far as his kingdom is set up, discord and contentions cease, in families, churches, and nations. The law of Christ, written in the heart, disposes men to be honest and just, and to render to all their due; it likewise disposes men to live in love, and so produces abundance of peace. Holiness and love shall be lasting in Christ's kingdom. Through all the changes of the world, and all the changes of life, Christ's kingdom will support itself. And he shall, by the graces and comforts of his Spirit, come down like rain upon the mown grass; not on that cut down, but that which is left growing, that it may spring again. His gospel has been, or shall be, preached to all nations. Though he needs not the services of any, yet he must be served with the best. Those that have the wealth of this world, must serve Christ with it, do good with it. Prayer shall be made through him, or for his sake; whatever we ask of the Father, should be in his name. Praises shall be offered to him: we are under the highest obligations to him. Christ only shall be feared throughout all generations. To the end of time, and to eternity, his name shall be praised. All nations shall call HIM blessed.

Barnes' Notes on the Bible

He shall spare the poor and needy - He will have pity on; he will show mercy or favor to them.

And shall save the souls of the needy - Will guard and defend them; will be their protector and friend. His administration will have special respect to those who are commonly overlooked, and who are exposed to oppression and wrong.

Jamieson-Fausset-Brown Bible Commentary

12-14. They are not the conquests of arms, but the influences of humane and peaceful principles (compare Isa 9:7; 11:1-9; Zec 9:9, 10).

Matthew Poole's Commentary

The souls, properly so called; this being Christ’s proper work to save souls; or, the lives, which oppressors shall endeavour to take away.

Gill's Exposition of the Entire Bible

He shall spare the poor and needy,.... Pity them, have mercy and compassion on them, and sympathize with them; such an one is Christ, a merciful King, as well as High Priest, who is touched with a feeling of his people's infirmities, and who in his love and pity has redeemed them;

and shall save the souls of the needy; not to the exclusion of their bodies, which are also his care and charge, are bought with his blood, are preserved by him, will be raised from the dead, and made like his glorious body; but souls are mentioned as being the most excellent part of man, and which having sinned, are liable to damnation and the second death; and are therefore the special objects of redemption and salvation; these are saved by him from all their sins, and from wrath to come they deserve; hence his name is called "Jesus", a Saviour.

Geneva Study Bible

He shall spare the poor and needy, and shall save the souls of the needy.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

13. He shall have pity on the weak and needy,

And the souls of the needy shall he save.

The weak may include the sick as well as the poor. Cp. Psalm 40:1; Psalm 82:3-4; Isaiah 10:1; Isaiah 11:4; Amos 4:1. Souls primarily = lives, and so in Psalm 72:14.

Pulpit Commentary

Verse 13. - He shall spare the poor and needy; or, the weak and needy. And shall save the souls of the needy. He shall not merely deliver them from their cruel oppressors in this life (ver. 4), but also give health and life to their souls. Psalm 72:13

Keil and Delitzsch Biblical Commentary on the Old Testament

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.