Psalms 72:5 · Bible study
Psalms 72:5 Commentary: The Everlasting Fear of God
Hebrew · 11 what the commentators say
Meaning in one sentence
Who is addressed in Psalm 72:5? Explore the Hebrew grammar, the Messianic hope, and what it means for God’s reign to last as long as the sun and moon.
Research Summary
- Meaning: The righteous rule of the king leads people to revere God for as long as the created order lasts.
- Key words: yir’u (they shall fear, Qal imperfect, continuous action), ‛im-shemesh (with the sun = entire solar age), lifnei yareach (before the moon = while the moon shines).
- Main debate: Whether the “you” addressed is God (MT) or the king (LXX variant). Both readings are ancient; each has a coherent interpretation.
- Theological theme: The perpetuity of a righteous kingdom established by God, ultimately fulfilled in Christ.
- Best use: To ground hope in the certainty of Christ’s eternal reign, and to call leaders to govern justly so that people may fear God.
Translation Comparison
BSB Berean Standard Bible 2020
May they fear him as long as the sun shines, as long as the moon remains, through all generations.
WEB World English Bible 2000
They shall fear you while the sun endures; and as long as the moon, throughout all generations.
KJV King James Version 1769
They shall fear thee as long as the sun and moon endure, throughout all generations.
ASV American Standard Version 1901
They shall fear thee while the sun endureth, And so long as the moon, throughout all generations.
YLT Young's Literal Translation 1898
They fear Thee with the sun, and before the moon, Generation--generations.
Darby Darby Bible 1890
They shall fear thee as long as sun and moon endure, from generation to generation.
Douay-Rheims Douay-Rheims Bible 1899
They are not in the labour of men: neither shall they be scourged like other men.
Translations in other languages (10 available)
Temerte han mientras duren el sol y la luna, por generación de generaciones.
Temerão a ti enquanto durarem o sol e a luz, geração após geração.
On te craindra, tant que subsistera le soleil,
Man wird dich fürchten, solange die Sonne und der Mond währt, von Kind zu Kindeskindern.
Zij zullen U vrezen, zolang de zon en maan zullen zijn, van geslacht tot geslacht.
Ti temeranno fin che duri il sole, finché duri la luna, per ogni età!
Będą się bać ciebie, póki słońce i miesiąc trwać będzie, od narodu aż do narodu.
на работе человеческой нет их, и с прочими людьми не подвергаются ударам.
太陽 還存，月亮 還在，人要敬畏你，直到萬代！
May his life go on as long as the sun and moon, through all generations.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 72:5
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators from various traditions agree that this verse promises an enduring reverent fear, whether of God or of the king, that lasts as long as the sun and moon. The Hebrew phrase ‛im-shamesh (“with the sun”) and lifnei yareach (“before the moon”) are idiomatic for the entire duration of the created order. As Barnes notes, “the reign of the Messiah will be the final reign in the earth.” Adam Clarke insists the verse cannot apply to Solomon and belongs to Christ alone. The Cambridge Bible points out that the LXX reads “He shall endure as long as the sun,” shifting the subject to the king. Yet Keil & Delitzsch argue that in the Masoretic text the second-person address is directed consistently to God, since the king is always third-person. Despite this grammatical divergence, the shared core is clear: the reign described, whether God’s directly or the king’s as God’s agent, will be perpetual, lasting until sun and moon pass away.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Direct address to God (MT reading): The king is consistently third person in the psalm; the second-person 'You' is best explained as God. Supported by Keil & Delitzsch, Cambridge Bible, Calvin.
- Direct address to the king/Messiah (variant reading): LXX reads 'He shall endure'; the context of v. 15 and v. 17 addresses the king directly. Supported by Gill, Barnes, Clarke.
- Both: God addressed as the ultimate object of fear; the king as his agent: The king’s righteous rule promotes fear of God; the parallel with 1 Kings 8:40 suggests the two are linked. Matthew Henry and Wesley take this view.
What is clear: A righteous king (ultimately the Messiah) will reign so that God is feared and reverenced continuously, for as long as the present created order lasts.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the adresee in 'They shall fear You' | All agree the verse speaks of a lasting reverent response, either to God or to the king as God's representative. | The Masoretic text (followed by KJV, ASV) reads 'You' as God, since the king is consistently third person. The LXX changes to 'He shall endure,' making the king the subject. Calvin, Keil & Delitzsch, and Cambridge prefer the Masoretic reading; Gill, Barnes, and Clarke argue the king (Messiah) is addressed, possibly as a direct address. |
| Duration of the reign | The reign described lasts as long as the sun and moon, for the entire age of the present world. | Some (Barnes) interpret this as the final dispensation until the end of time, not eternal in the absolute sense. Others (Matthew Henry, Clarke) see it as the eternal reign of Christ that transcends the dissolution of the sun and moon. Both sides agree the language is hyperbolic of permanence. |
| Messianic interpretation | Almost all Christian commentators read this as ultimately referring to Christ. | Some (Calvin) see double fulfillment: first in Solomon typologically, then in Christ. Others (Clarke) insist it cannot apply to Solomon at all. Jewish tradition historically applied it to the Davidic king, with later Messianic expectation. |
Historical & Cultural Context
Psalm 72 is a royal psalm, likely composed for the coronation of Solomon or as a prayer for his reign. The superscription “By Solomon” (or “For Solomon”) places it within the Davidic covenant where God promised an everlasting throne (2 Samuel 7). Verses 2, 4 depict a righteous king who defends the poor and breaks the oppressor, echoing the ideal ancient Near Eastern monarch as the defender of justice and order.
Verse 5 shifts from describing the king to a wish or prayer directed at God: “May they fear you as long as the sun and moon endure.” The Hebrew phrase ‛im-shamesh (“with the sun”) uses the preposition ‛im to indicate contemporaneous existence, so long as the sun exists, people will fear God. Similarly, lifnei yareach (“before the moon”) uses lifnei (literally “to the face of”) as a temporal marker meaning “in the presence of the moon,” i.e., while the moon shines. The final phrase dor dorim (“generation of generations”) is an accusative of duration, intensifying the promise: not just a few generations but generation upon generation, indefinitely.
The language of sun and moon as emblems of permanence appears elsewhere in the Old Testament (Jeremiah 33:20; Psalm 89:36-37). The historical context of Solomon’s reign saw peace and prosperity, a foretaste of the greater King to come. Early Jewish and Christian readers saw this as a prophecy of the Messiah, whose kingdom would outlast any earthly dynasty.
Textual Notes
The supplied sources note one significant textual variant. The Masoretic Text (Hebrew) reads yira’uka (“they shall fear you”), making God the addressee. The Septuagint (LXX) and a few other witnesses reflect yi’arekh (“he shall endure”) or similar consonants, shifting the subject to the king. The Cambridge Bible comments that the consonants yr’k could be vocalized either way. Most modern critical editions follow the MT as lectio difficilior, giving a consistent reading with the third-person references to the king elsewhere in the psalm.
Reception History
From the early church through the Reformation, Psalm 72 has been read as a Messianic prophecy. Verse 5, with its image of the sun and moon as enduring witnesses, was often cited to prove the eternal reign of Christ (e.g., in the second century by Justin Martyr). Medieval expositors, both Catholic and Jewish, saw here the hope of a righteous king who would bring peace to the ends of the earth. The Reformed tradition, as reflected in Calvin and the Geneva Bible, emphasized that the fear of God produced by the king’s justice is a fruit of true religion. In hymnody, stanza familiar as “Jesus shall reign where’er the sun does his successive journeys run” (Isaac Watts, 1719) draws directly on this passage. The phrase “as long as the sun and moon endure” has become a proverbial expression of lasting duration in Christian worship and literature.
Preaching This Verse
Three-point outline
- The Foundation of Reverent Fear: The king’s justice (vv. 1, 4) produces fear of God in the people. Righteous leadership points beyond itself to God.
- The Duration of That Fear: “As long as the sun and moon endure”, not a brief revival but a perpetual kingdom that lasts to the end of the age.
- The Object of That Fear: Whether addressed to God (Masoretic) or to the king (LXX), the ultimate loyalty belongs to the one who rules with righteousness forever.
Five-point outline
- Prayer for a righteous king (vv. 1, 2)
- The king’s compassionate justice (vv. 3, 4)
- The people’s response: perpetual fear of God (v. 5)
- The king’s refreshing reign (v. 6)
- The eternal scope of peace and righteousness (vv. 7, 17)
Illustration hooks
- The rising and setting of the sun, day after day, year after year, a quiet reminder of something that never stops. The fear of God in a righteous kingdom is just as steady.
- A child asks, “Will the sun ever go out?” Scientists say yes, but the Bible uses the sun’s endurance to picture something even more certain: God’s reign.
- Think of a long-term institution that has lasted centuries, like a university or a monarchy. None compare to the kingdom described here, still going when the moon fades.
Questions your congregation is asking
- Does this verse mean Christians should be afraid of God? What kind of “fear” is this?
- How can we be sure the kingdom of Christ will last when everything in our world seems temporary?
- If this was written for Solomon, how can it also be about Jesus?
Leading a Discussion
This verse sits at the heart of a royal prayer that the king’s righteous rule would lead people to fear God permanently. As you discuss, remember that the Hebrew word for “fear” (yare) can mean reverent awe as well as terror. The context of justice and blessing suggests worship, not dread.
Discussion questions
- Why do you think the psalmist shifts from speaking about the king (vv. 1, 4) to speaking to God (v. 5)? How does that affect the meaning?
- What does the phrase “as long as the sun and moon endure” tell you about the kind of kingdom being prayed for?
- Compare verse 5 with verse 17 (“His name continues as long as the sun”). How do these two verses relate, are they talking about the same person?
- In what ways did Solomon’s reign fulfill this prayer? In what ways did it fall short?
- How does Jesus’ kingship match the description in Psalm 72 more completely?
- What does it look like to “fear” God in your daily life? Is it more about awe or about obedience?
- If this kingdom will last until the end of the world, what hope does that give us in current political instability?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| I Samuel 12:18 | So Samuel called to Yahweh, and Yahweh sent thunder and rain that day. Then all the people greatly feared Yahweh and Samuel. |
| I Kings 3:28 | All Israel heard of the judgment which the king had judged; and they feared the king, for they saw that the wisdom of God was in him to do justice. |
| Psalms 72:7 | In his days, the righteous shall flourish, and abundance of peace, until the moon is no more. |
| Psalms 72:17 | His name endures forever. His name continues as long as the sun. Men shall be blessed by him. All nations will call him blessed. |
| Psalms 89:29 | I will also make his offspring endure forever, and his throne as the days of heaven. |
| Psalms 89:36 | His offspring will endure forever, his throne like the sun before me. |
| Psalms 89:37 | It will be established forever like the moon, the faithful witness in the sky.” Selah. |
| Isaiah 9:7 | Of the increase of his government and of peace there shall be no end, on David’s throne, and on his kingdom, to establish it, and to uphold it with justice and with righteousness from that time on, even forever. The zeal of Yahweh of Armies will perform this. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke insists this verse cannot be spoken of Solomon or any other man. It belongs exclusively to Jesus Christ, the Prince of Peace, who alone is to be feared and reverenced through all generations, as long as the sun and moon endure.
Barnes' Notes on the Bible Protestant 1832
Barnes explains that "as long as the sun and moon endure" does not mean forever in an absolute sense, but for as long as the sun and moon remain in existence. The Messiah's reign is the final one on earth, continuing without change or displacement until the world's end.
Calvin's Commentaries Reformed 1564
Calvin argues that this psalm, though written about Solomon's reign, ultimately points beyond him to the Messiah. The description of the king's glory and the happiness of his subjects fits Christ far more perfectly than it ever fit Solomon, showing that the Holy Spirit was directing David's prayer toward the greater King to come.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator insists the Hebrew text addresses God, not the king, because the king is consistently referred to in the third person. A righteous king promotes reverence for God, his representative, as long as nature endures. The Greek Septuagint offers a different reading promising eternal dominion to David's house, but the Hebrew already makes good sense.
Geneva Bible Notes Reformed 1599
The Geneva Notes emphasize that the fear of God is not temporary but will last as long as the sun and moon remain in the sky. This reverent awe will be passed down faithfully from one generation to the next, enduring without interruption.
Gill's Exposition of the Bible Baptist 1748
Gill interprets the fear of the Messiah as applying especially to God's people, the poor and needy whom Christ saves. This fear will be both inward devotion and outward worship, and it will continue without interruption as long as the sun and moon last. Christ will always have a generation to serve him.
Jamieson-Fausset-Brown Commentary Protestant 1871
Jamieson, Fausset and Brown explain that the phrase "as long as the sun endures" is a Hebrew idiom meaning "coeval with the sun" and "in the presence of the moon" — that is, lasting as long as these heavenly bodies exist and while they continue to shine. They note that this mirrors a similar Hebrew construction in Genesis about living "before" someone, meaning during their lifetime.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argue that the invocation in this verse is directed to God, not the king. The phrases with the sun and before the moon are periphrastic expressions for endless time. The rain imagery that follows pictures the king's rule as bringing lasting fertility and prosperity to the land under God's blessing.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley sees the promise of peace and true religion established under a righteous ruler as beginning in Solomon's reign but reaching full completion only in Christ. The verse looks beyond any earthly king to the Messiah, who alone secures both lasting peace and worship of God across all generations.