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1 Give the king thy judgments, O God, and thy righteousness unto the king's son. 2 He shall judge thy people with righteousness, and thy poor with judgment. 3 The mountains shall bring peace to the people, and the little hills, by righteousness. 4 He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor. 5 They shall fear thee as long as the sun and moon endure, throughout all generations. 6 He shall come down like rain upon the mown grass: as showers that water the earth. 7 In his days shall the righteous flourish; and abundance of peace so long as the moon endureth. 8 He shall have dominion also from sea to sea, and from the river unto the ends of the earth. 9 They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust. 10 The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. 11 Yea, all kings shall fall down before him: all nations shall serve him. 12 For he shall deliver the needy when he crieth; the poor also, and him that hath no helper. 13 He shall spare the poor and needy, and shall save the souls of the needy. 14 He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight. 15 And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; and daily shall he be praised. 16 There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth. 17 His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed. 18 Blessed be the LORD God, the God of Israel, who only doeth wondrous things. 19 And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen. 20 The prayers of David the son of Jesse are ended.
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[AD 165] Justin Martyr on Psalms 72:1-4
As a further proof of your ignorance of the Scripture, I am going to quote another psalm, dedicated to David by the Holy Spirit, which you erroneously think refers to your king Solomon but which in reality refers to Christ. One cause of your error is that you are misled by the false interpretation of equivocal terms. For when the law of God is called a “blameless law,” you do not understand it as applying to the law that was to come after Moses but to the Mosaic law itself, even though God had promised to establish a new law and a new covenant. And when the psalm says, “Give to the king your judgment, O God,” you claim that the words were spoken of Solomon because he was a king, whereas the words clearly proclaim that they were spoken of the eternal King, that is, Christ. I prove from all the Scriptures that Christ is spoken of as a king, and a priest, and God, and Lord, and an angel, and a man, and a leader, and a stone, and a begotten son and as one who at first endured suffering, then ascended into heaven, and as returning to earth with glory and having the eternal kingdom.

Source: Dialogue with Trypho 34
[AD 253] Origen of Alexandria on Psalms 72:1-4
And I support this from Psalm 71 [LXX], which says, “Give to the king your judgment, O God; and your justice to the king’s son, to judge your people with justice, and your poor with judgment.” For clearly the psalm, which has been ascribed to Solomon, prophesies of Christ.

Source: COMMENTARY ON THE GOSPEL OF JOHN 1:193
[AD 339] Eusebius of Caesarea on Psalms 72:1-4
As this psalm is addressed to Solomon, the first verse of the psalm must be referred to him, and all the rest to the son of Solomon, not Rehoboam, who was king of Israel after him, but him that was of his seed according to the flesh, the Christ of God; for all who are acquainted with the holy Scriptures will agree that it is impossible to connect what is said in this psalm with Solomon or his successors, because of what they reveal about Christ. No, how is it possible to apply to Solomon, or his son Rehoboam, the burden of the whole psalm?—for instance, “He shall rule from sea to sea, and from the river to the ends of the earth.” And “He shall remain as long as the sun, and before the moon for ever,” and other similar statements. Yet the words at the beginning of the psalm are at once seen to apply to Solomon, which say, “O God, you will give judgment to the king,” And the addition, “And your justice to the king’s son,” to the Son of Solomon, not his first-born who succeeded him in the kingdom (for he only ruled the Jewish nation seventeen years, being a wicked king), nor any of the successors of Rehoboam, but only to one of the seed of David, who could thus be called the son both of David and Solomon. And this is our Lord and Savior Jesus Christ. For his kingdom and its throne will stand as long as the sun. And he alone of people, as the Word of God, existed before the moon and the creation of the world, and he alone came down like dew from heaven on all the earth; and it was said in our quotation a little above, that he had risen on all people and that his justice would remain even until the consummation of life, which is called the removal of the moon. And our Savior’s power is supreme from the eastern sea to the west, beginning its activity at the river, which is either the sacrament of baptism, or from Jordan, where he first appeared to benefit humankind. From that time his kingdom has spread and extended through the whole world.

Source: PROOF OF THE GOSPEL 7:3
[AD 430] Augustine of Hippo on Psalms 72:1
"O God, Your judgment to the King give Thou, and Your justice to the King's Son" [Psalm 72:1]. The Lord Himself in the Gospel says, "The Father judges not any one, but all judgment He has given to the Son:" [John 5:22] this is then, "O God, Your judgment to the King give Thou." He that is King is also the Son of the King: because God the Father also is certainly King. Thus it has been written, that the King made a marriage for His Son. [Matthew 22:2] But after the manner of Scripture the same thing is repeated. For that which he has said in, "Your judgment;" the same he has otherwise expressed in, "Your justice:" and that which he has said in, "the King," the same he has otherwise expressed in, "to the King's Son."...But these repetitions do much commend the divine sayings, whether the same words, or whether in other words the same sense be repeated: and they are mostly found in the Psalms, and in the kind of discourse whereby the mind's affection is to be awakened.

Source: Exposition on Psalm 72
[AD 430] Augustine of Hippo on Psalms 72:2
Next there follows, "To judge Your people in justice, and Your poor in judgment" [Psalm 72:2]. For what purpose the royal Father gave to the royal Son His judgment and His justice is sufficiently shown when he says, "To judge Your people in justice;" that is, for the purpose of judging Your people. Such an idiom is found in Salomon: "The Proverbs of Salomon, son of David, to know wisdom and discipline:" [Proverbs 1:1] that is, the Proverbs of Salomon, for the purpose of knowing wisdom and discipline. So, "Your judgment give Thou, to judge Your people:" that is, "Your judgment" give Thou for the purpose of judging Your people. But that which he says before in, "Your people," the same he says afterwards in, "Your poor:" and that which he says before in, "in justice;" the same afterward in, "in judgment:" according to that manner of repetition. Whereby indeed he shows, that the people of God ought to be poor, that is, not proud, but humble. For, "blessed are the poor in spirit, for theirs is the kingdom of Heaven." [Matthew 5:3] In which poverty even blessed Job was poor even before he had lost those great earthly riches. Which thing for this reason I thought should be mentioned, because there are certain persons who are more ready to distribute all their goods to the poor, than themselves to become the poor of God. For they are puffed up with boasting wherein they think their living well should be ascribed to themselves, not to the grace of God: and therefore now they do not even live well, however great the good works which they seem to do....

Source: Exposition on Psalm 72
[AD 430] Augustine of Hippo on Psalms 72:3
"Let the mountains bear peace to the people, and the hills justice" [Psalm 72:3]. The mountains are the greater, the hills the less. These are without doubt those which another Psalm has, "little with great." For those mountains did exult like rams, and those hills like lambs of the sheep, at the departure of Israel out of Egypt, that is, at the deliverance of the people of God from this world's servitude. Those then that are eminent in the Church for passing sanctity, are the mountains, who are meet to teach other men also, [2 Timothy 2:2] by so speaking as that they may be faithfully taught, by so living as that they may imitate them to their profit: but the hills are they that follow the excellence of the former by their own obedience. Why then "the mountains peace: and the hills justice"? Would there perchance have been no difference, even if it had been said thus, Let the mountains bear justice to the people and the hills peace? For to both justice, and to both peace is necessary: and it may be that under another name justice herself may have been called peace. For this is true peace, not such as unjust men make among them. Or rather with a distinction not to be overlooked must that be understood which he says, "the mountains peace, and the hills justice"? For men excelling in the Church ought to counsel for peace with watchful care; lest for the sake of their own distinctions by acting proudly they make schisms and dissever the bond of union. But let the hills so follow them by imitation and obedience, that they prefer Christ to them: lest being led astray by the empty authority of evil mountains (for they seem to excel), they tear themselves away from the Unity of Christ....

Source: Exposition on Psalm 72
[AD 430] Augustine of Hippo on Psalms 72:4
"He shall judge the poor of the people, and shall save the sons of the poor" [Psalm 72:4]. The poor and the sons of the poor seem to me to be the very same, as the same city is Sion and the daughter of Sion. But if it is to be understood with a distinction, the poor we take to be the mountains, but the sons of the poor the hills: for instance, Prophets and Apostles, the poor, but the sons of them, that is, those that profit under their authority, the sons of the poor. But that which has been said above, "shall judge;" and afterwards, "shall save;" is as it were a sort of exposition in what manner He shall judge. For to this end He shall judge, that He may save, that is, may sever from those that are to be destroyed and condemned, those to whom He gives "salvation ready to be revealed at the" last time. [1 Peter 1:5] For by such men to Him is said, "Destroy not with ungodly men my soul:" and, "Judge me, O God, and sever my cause from the nation unholy." We must observe also that he says not, He shall judge the poor people, but, "the poor of the people." For above when he had said, "to judge Your people in justice and Your poor in judgment," the same he called the people of God as His poor, that is, only the good and those that belong to the right hand side. But because in this world those for the right and those for the left feed together, who, like lambs and goats at the last are to be put asunder; [Matthew 25:32] the whole, as it is mingled together, he has called by the name of the People. And because even here he puts judgment in a good sense, that is, for the purpose of saving: therefore he says, "He shall judge the poor of the people," that is, shall sever for salvation those that are poor among the people. "And He shall humble the false-accuser." No false-accuser can be more suitably recognised here than the devil. False accusation is his business. "Does Job worship God gratis?" [Job 1:9] But the Lord Jesus does humble him, by His grace aiding His own, in order that they may worship God gratis, that is, may take delight in the Lord. He humbled him also thus; because when in Him the devil, that is, the prince of this world, had found nothing, [John 14:30] he slew Him by the false accusations of the Jews, whom the false-accuser made use of as his vessels, working in the sons of unbelief. [Ephesians 2:2] ...

Source: Exposition on Psalm 72
[AD 339] Eusebius of Caesarea on Psalms 72:5-7
And the oracle in the Psalms, which says about Christ, “There shall rise in his days justice and peace,” is in agreement with this. And I think that is why he is called “Prince of Peace” in the prophecy that I quoted before this. And I would ask you to notice that the prophet we are considering says at the outset that the Lord will come from heaven and that the subject of the prophecy will only pasture his flock after his birth at Bethlehem. And the Evangelist, whose words I have cited, furnishes the evidence that this was the case with regard to our Lord and Savior.

Source: PROOF OF THE GOSPEL 7:2
[AD 397] Ambrose of Milan on Psalms 72:5-7
Nor is it strange that they should suffer the drought of unbelief, whom the Lord deprived of the fertilizing shower of prophecy, saying, “I will command my clouds that they rain not on that vineyard.” For there is a health-giving shower of salutary grace, as David also said: “He came down like rain on a fleece and like drops that fall on the earth.” The divine Scriptures promised us this rain on the whole earth, to water the world with the dew of the divine Spirit at the coming of the Savior. The Lord, then, has now come, and the rain has come; the Lord has come bringing the heavenly drops with him, and so now we drink, who before were thirsty, and with an interior draft drink in that divine Spirit.

Source: On the Holy Spirit 1.8
[AD 420] Jerome on Psalms 72:5
[Daniel 11:24] "And there shall stand up in his place one despised, and the kingly honor shall not be given him; and he shall come privately and shall obtain the kingdom by fraud. And the arms of the fighter shall be overcome before his face and shall be broken, and the prince of the covenant as well. And after friendly advances he shall deal deceitfully with him, and shall go up and shall overcome with a small people. And he shall enter into rich and prosperous cities, and shall do things which his fathers never did, nor his fathers' fathers. He shall scatter their spoil and their booty and their wealth, and shall undertake plots against the best fortified cities, and shall continue thus for a time." Up to this point the historical order has been followed, and there has been no point of controversy between Porphyry and those of our side (variant: and us). But the rest of the text from here on to the end of the book he interprets as applying to the person of the Antiochus who was surnamed Epiphanes, the brother of Seleucus and the son of Antiochus the Great. He reigned in Syria for eleven years after Seleucus, and he seized Judaea, and it is under his reign that the persecution of God's Law is related, and also the wars of the Maccabees. But those of our persuasion believe all these things are spoken prophetically of the Antichrist who is to arise in the end time. But this factor appears to them as a difficulty for our view, namely the question as to why the prophetic discourse should abruptly cease mention of these great kings and shift from Seleucus to the end of the world. The answer is that in the earlier historical account where mention was made of the Persian kings, only four kings of Persia were presented, following after Cyrus, and many who came in between were simply skipped over, so as to come quickly to Alexander, king of the Macedonians. We hold that it is the practice of Scripture not to relate all details completely, but only to set forth what seems of major importance. Those of our school insist also that since many of the details which we are subsequently to read and explain are appropriate to the person of Antiochus, he is to be regarded as a type of the Antichrist, and those things which happened to him in a preliminary way are to be completely fulfilled in the case of the Antichrist. We hold that it is the habit of Holy Scripture to set forth by means of types the reality of things to come, in conformity with what is said of our Lord and Savior in the Seventy-first Psalm, a psalm which is noted at the beginning as being Solomon's, and yet not all the statements which are made concerning can be applied to Solomon. For certainly he neither endured "together with the sun and before the moon from generation to generation," (Psalm 72:5) nor did he hold sway from sea to sea, or from the River unto the ends of the earth; neither did all the nations serve him, nor did his name endure before the sun; neither were all the tribes of earth blessed in him, nor did all races magnify him. But in a partial way these things were set forth in advance, by shadows as it were, and by a mere symbol of the reality, in the person of Solomon, in order that they might be more perfectly fulfilled in our Lord and Savior. And so, just as the Savior had Solomon and the other saints as types of His advent, so also we should believe that the Antichrist very properly had as a type of himself the utterly wicked king, Antiochus, who persecuted the saints and defiled the Temple. Let us therefore follow along with the explanation point by point, and let us briefly observe in the case of each item what it signifies to those of the other school of thought and what it signifies to those of our school, in accordance with each of the two explanations. Our opponents say that the one who was to "stand up in the place of" Seleucus was his brother, Antiochus Epiphanes. The party in Syria who favored Ptolemy would not at first grant him the kingly honor, but he later secured the rule of Syria by a pretense of clemency. And as Ptolemy fought and laid everything waste, his arms were overcome and broken before the face of Antiochus. Now the word arms implies the idea of strength, and therefore also the host of any army is known as a hand. And not only does the text say that he conquered Ptolemy by fraud, but also the prince of the covenant he overcame by treachery, that is, Judas Maccabaeus. Or else this is what is referred to, that after he had secured peace with Ptolemy and he had become the prince of the covenant, he afterwards devised a plot against him. Now the Ptolemy meant here was not Epiphanes, who was the fifth Ptolemy to reign in Egypt, but Ptolemy Philometor, the son of Antiochus' sister, Cleopatra; and so Antiochus was his maternal uncle. And when after Cleopatra's death Egypt was ruled by Eulaius, the eunuch who was Philometor's tutor, and by Leneus, and they were attempting to regain Syria, which Antiochus had fraudulently seized, warfare broke out between the boy Ptolemy and his uncle. And when they joined battle between Pelusium and Mt. Casius, Ptolemy's generals were defeated. But then Antiochus showed leniency towards the boy, and making a pretense of friendship, he went up to Memphis and there received the crown after the Egyptian manner. Declaring that he was looking out for the lad's interests, he subjected all Egypt to himself with only a small force of men, and he entered into rich and prosperous cities. And so he did things which his father had never done, nor his fathers' fathers. For none of the kings of Syria had ever laid Egypt waste after this fashion and scattered all their wealth. Moreover he was so shrewd that he even overcame by his deceit the well-laid plans of those who were the boy-king's generals. This is the line of interpretation which Porphyry followed, pursuing the lead of Sutorius with much redundancy, discoursing of matters which we have summarized within a brief compass. But the scholars of our viewpoint have made a better and correcter interpretation, stating that the deeds are to be performed by the Antichrist at the end of the world. It is he who is destined to arise from a small nation, that is from the Jewish people, and shall be so lowly and despised that kingly honor will not be granted him. But by means of intrigue and deception he shall secure the government and by him shall the arms of the fighting nation of Rome be overcome and broken. He is to effect this result by pretending to be the prince of the covenant, that is, of the Law and Testament of God. And he shall enter into the richest of cities and shall do what his fathers never did, nor his fathers' fathers. For none of the Jews except the Antichrist has ever ruled over the whole world. And he shall form a design against the firmest resolves of the saints and shall do everything for a time, for as long as God's will shall have permitted him to do these things.

Source: St. Jerome, Commentary on Daniel, CHAPTER ELEVEN
[AD 428] Theodore of Mopsuestia on Psalms 72:5-7
So that now, concerning the things to be promised to the people through the kingdom of Zerubbabel, who was assigned for this through the divine judgment, it was not at all inappropriate for the prophet, speaking, to say, “he comes righteous and saving,” so that he might show that he is present with them and that he has been chosen by God for the kingship in order to do these things. It says that those very things, therefore, have successively happened concerning the people through him. But let these things suffice for the most accurate teaching. The prophet is speaking concerning Zerubbabel and prophesying present things concerning him, if also as a prophet himself he had a certain vision concerning things to come, he adds:He shall govern the waters from sea to sea
And from the River to the ends of the earth. (Zech 9:10)
This also has apparently been said hyperbolically, that he will prevail over many enemies and that he will occupy much territory, having given it for habitation to the Jews. The seventy-first [seventy-second] psalm by the blessed David is similar; in the form of a prayer ir it has a figure of the prosperity of Solomon, where it says, “May he live while the sun endures, and as long as the moon throughout all generations! May he have dominion from sea to sea and from the River to the ends of the earth.” Is it not obvious that these things are said hyperbolically?

Source: COMMENTARY ON ZECHARIAH 9:10-12
[AD 430] Augustine of Hippo on Psalms 72:5
"And He shall endure to the sun," or, "shall endure with the sun" [Psalm 72:5]. For thus some of our writers have thought would be more exactly translated that which in the Greek is συμπαραμενεῖ . But if in Latin it could have been expressed in one word, it must have been expressed by compermanebit: however, because in Latin the word cannot be expressed, in order that the sense at least might be translated, it has been expressed by, "He shall endure with the sun." For He shall co-endure to the sun is nothing else but, "He shall endure with the sun." But what great matter is it for Him to endure with the sun, through whom all things were made, and without whom nothing was made, [John 1:3] save that this prophecy has been sent before for the sake of those who think that the religion of the Christian name up to a particular time in this world will live, and afterwards will be no more? "He shall endure" therefore "with the sun," so long as the sun rises and sets, that is, so long as these times revolve, there shall not be wanting the Church of God, that is, Christ's body on earth. But that which he adds, "and before the moon, generations of generations:" he might have expressed by, and before the sun, that is, both with the sun and before the sun: which would have been understood by both with times and before times. That then which goes before time is eternal: and that is truly to be held eternal which by no time is changed, as, "in the beginning was the Word." [John 1:1] But by the moon he has chosen rather to intimate the waxings and wanings of things mortal. Lastly, when he had said, "before the moon," wishing in a manner to explain for what purpose he inserted the moon, "generations," he says, "of generations." As though he were saying, before the moon, that is, before the generations of generations which pass away in the departure and succession of things mortal, like the lunar wanings and waxings. And thus what is better to be understood by His enduring before the moon, than that He takes precedence of all mortal things by immortality? Which also as follows may not impertinently be taken, that whereas now, having humbled the false-accuser, He sits at the right hand of the Father, this is to endure with the sun. For the brightness of the eternal glory is understood to be the Son: [Hebrews 1:3] as though the Sun were the Father, and the Brightness of Him His Son. But as these things may be spoken of the invisible Substance of the Creator, not as of that visible creation wherein are bodies celestial, of which bright bodies the sun has the pre-eminence, from which this similitude has been drawn: just as they are drawn even from things earthly, to wit, stone, lion, lamb, man having two sons, and the like: therefore having humbled the false-accuser, He endures with the sun: because having vanquished the devil by the Resurrection, He sits at the right hand of the Father, [Mark 16:19] where He dies no more, and death no longer over Him shall have dominion. [Romans 6:9] This too is before the moon, as though the First-born from the dead were going before the Church, which is passing on in the departure and succession of mortals. These are "the generations of generations." Or perchance it is because generations are those whereby we are begotten mortally; but generations of generations those whereby we are begotten again immortally. And such is the Church which He went before, in order that He might endure before the moon, being the First-born of the dead. To be sure, that which is in the Greek γενεας γενεῶν, some have interpreted, not "generations," but, "of a generation of generations:" because γενεας is of ambiguous case in Greek, and whether it be the genitive singular της γενε

Source: Exposition on Psalm 72
[AD 465] Maximus of Turin on Psalms 72:5-7
Therefore, today the Lord was born according to the flesh in such secret silence that his generation was thoroughly ignorant of his birth. For the world did not know that he was born outside the knowledge of his father and that he was conceived outside the order of nature. For Joseph took as his son him whom he did not beget, and Mary gave birth to him whom she did not create in the ordinary manner of sexual intercourse. Thus the Lord was born in such a way that nobody would suspect or believe or perceive what his origin would be. How would they believe that this would happen when they scarcely believe what happened afterwards? As to the fact that the Savior would descend hiddenly and secretly into the virgin, the prophet David had already previously attested to that when he said, “He came down like rain on the fleece.” For what takes place so silently, without a sound, as when rain is poured onto a fleece of wool? It doesn’t strike anybody’s ears with its sound; it doesn’t splash anyone’s body with the wetness of the dew bouncing off the flece, but without disturbing anyone, the fleece draws into itself in its entire body all the rain being poured through its many parts because it does not know any division into one channel, but rather offers many channels owing to its dense softness. It seems to be closed owing to its density, but is in truth absorbent owing to its fineness.

Source: SERMON 97:3
[AD 430] Augustine of Hippo on Psalms 72:6
"And He shall come down like rain into a fleece, and like drops distilling upon the earth" [Psalm 72:6]. He has called to our minds and admonished us, that what was done by Gedeon the Judge, in Christ has its end. For he asked a sign of the Lord, that a fleece laid on the floor should alone be rained upon, and the floor should be dry; and again, the fleece alone should be dry, and the floor should be rained upon; and so it came to pass. [Judges 6:36-38] Which thing signified, that, being as it were on a floor in the midst of the whole round world, the dry fleece was the former people Israel. The same Christ therefore Himself came down like rain upon a fleece, when yet the floor was dry: whence also He said, "I am not sent but to the sheep which were lost of the house of Israel." [Matthew 15:24] There He chose out a Mother by whom to receive the form of a servant, wherein He was to appear to men: there the disciples, to whom He gave this same injunction, saying, "Into the way of the nations go ye not away, and into the cities of the Samaritans enter ye not: go ye first to the sheep which are lost of the house of Israel." [Matthew 10:5-6] When He says, go ye first to them, He shows also that hereafter, when at length the floor was to be rained upon, they would go to other sheep also, which were not of the old people Israel, concerning whom He says, "I have other sheep which are not of this fold, it behooves Me to bring in them also, that there may be one flock and one Shepherd." [John 10:16] Hence also the Apostle: "for I say," he says, "that Christ was a minister of the Circumcision for the truth of God, to confirm the promises of the fathers." [Romans 15:8] Thus rain came down upon the fleece, the floor being yet dry. But inasmuch as he continues, "but that the nations should glorify God for His mercy:" [Romans 15:9] that when the time came on, that should be fulfilled which by the Prophet He says, "a people whom I have not known has served Me, in the hearkening of the ear it has obeyed Me:" we now see, that of the grace of Christ the nation of the Jews has remained dry, and the whole round world through all nations is being rained upon by clouds full of Christian grace. For by another word he has indicated the same rain, saying, "drops distilling:" no longer upon the fleece, but "upon the earth." For what else is rain but drops distilling? But that the above nation under the name of a fleece is signified, I think is either because they were to be stripped of the authority of teaching, just as a sheep is stripped of its skin; or because in a secret place He was hiding that same rain, which He willed not should be preached to uncircumcision, that is, be revealed to uncircumcised nations.

Source: Exposition on Psalm 72
[AD 430] Augustine of Hippo on Psalms 72:7
"There shall arise in His days justice and abundance of peace, until the moon be taken away" [Psalm 72:7]. The expression tollatur some have interpreted by "be taken away," but others by "be exalted," translating one Greek word, which is there used,

Source: Exposition on Psalm 72
[AD 430] Augustine of Hippo on Psalms 72:8-11
But the testimonies of the entire Scripture proclaim with one voice that the church, with which the sect of Donatus is not in communion, is indeed spread throughout the entire world. “In your seed shall all the nations of the earth be blessed,” the law of God said. “From the rising of the sun even to the going down, there is offered to my name a clean offering, for my name is great among the Gentiles,” said God through the prophet. “He shall rule from sea to sea, and from the river to the ends of the earth,” God said in the psalm. “Bringing forth fruit and growing in the whole world,” God said through the apostle.

Source: LETTER 185:5
[AD 430] Augustine of Hippo on Psalms 72:8-11
Indeed, even in Solomon there appeared some image of the future event, in that he built the temple, and had peace according to his name (for Solomon means “pacific”), and in the beginning of his reign was wonderfully praiseworthy; but while, as a shadow of him that should come, he foreshowed Christ our Lord, he did not also in his own person resemble him. Whence some things concerning him are so written as if they were prophesied of himself, while the Holy Scripture, prophesying even by events, somehow delineates in him the figure of things to come. For, besides the books of divine history, in which his reign is narrated, the 72nd Psalm (LXX) also is inscribed in the title with his name, in which so many things are said which cannot at all apply to him, but which apply to the Lord Christ with such evident fitness as makes it quite apparent that in the one the figure is in some way shadowed forth, but in the other the truth itself is presented. For it is known within what bounds the kingdom of Solomon was enclosed; and yet in that psalm, not to speak of other things, we read, “He shall have dominion from sea even to sea, and from the river to the ends of the earth,” which we see fulfilled in Christ. Truly he took the beginning of his reigning from the river where John baptized; for, when pointed out by him, he began to be acknowledged by the disciples, who called him not only Master, but also Lord.

Source: City of God 17.8
[AD 430] Augustine of Hippo on Psalms 72:8-11
Where? At the river Jordan. That, you see, is where Christ’s work of teaching began. It was there that the baptism of Christ that was to come was commended to us, because the previous kind of baptism was received there, and the one preparing the way, and saying, “Prepare a way for the Lord, make straight his paths.” The Lord, you see, wished to be baptized by the servant, so that those who are baptized by the Lord might appreciate what it is they receive. So he began from the very place where prophecy had very properly preceded him: “He will have dominion from sea to sea, and from the river to the limits of the whole wide world.” At the very river where Christ began to have dominion, John saw Christ, recognized him, bore witness to him.

Source: SERMON 288:2
[AD 430] Augustine of Hippo on Psalms 72:8-11
I hear that you often repeat and call attention to the passage in the Gospel where it is written that the seventy disciples went back from the Lord and were left to their own choice in their evil and impious separation; and to the twelve who stayed with him he said, “Will you go away also?” You fail to notice that the church then was just beginning to put forth young shoots and that as yet there was no fulfillment of that prophecy: “And all the kings of the earth shall adore him; all nations shall serve him.” Surely, the more complete the fulfillment, the greater the authority exercised by the church, not only to invite but to compel people to goodness. This is what the Lord wished to convey by that incident, for, in spite of possessing full power, he chose, instead, to commend humility. He showed this quite clearly in the parable of the wedding feast, in which, after the invited guests had been notified and had refused to come, the servant was told, “Go out into the streets and lanes of the city and bring in the poor and the feeble and the blind and the lame. And the servant said to his lord, It is done as you have commanded and yet there is room. And the lord said to the servant, Go out into the highways and hedges and compel them to come in that my house may be filled.”

Source: LETTER 173
[AD 430] Augustine of Hippo on Psalms 72:8-11
This and many similar prophecies, which it would take too long to quote, would surely impress the mind of the inquirer. He would see these very kings of the earth now happily subdued by Christ, and all nations serving him. He would also hear the words of the psalm in which this was predicted very long ago: “All the kings of the earth shall bow down to him; all nations shall serve him.” And if he were to read the whole of that psalm, which is figuratively applied to Solomon, he would find that Christ is the true King of peace, for Solomon means peaceful; and he would find many things in the psalm applicable to Christ, which have no reference at all to the literal King Solomon.

Source: AGAINST FAUSTUS, A MANICHEAN 13:7
[AD 430] Augustine of Hippo on Psalms 72:8-11
But we on our side do not rely on any human power, although, no doubt, it would be much more honorable to rely on the emperors than to rely on Circumcellions and to rely on laws than to rely on rioting, but we recall what is written: “Cursed be everyone who puts his hope in man.” So, then, if you want to know on whom we rely, think of him whom the prophet foretold, saying, “All the kings of the earth shall adore him; all nations shall serve him.” That is why we make use of this power of the church that the Lord both promised and gave to it.

Source: LETTER 105
[AD 430] Augustine of Hippo on Psalms 72:8
"And He shall be Lord from sea even unto sea, and from the river even unto the ends of the round world" [Psalm 72:8]: He to wit concerning whom he had said, "There shall arise in His days justice and abundance of peace, until the moon be exalted." If the Church here is properly signified under the term moon, in continuation he showed how widely that same Church He was going to spread abroad, when He added, "and He shall be Lord from sea even unto sea." For the land is encircled by a great sea which is called the Ocean: from which there flows in some small part in the midst of the lands, and makes those seas known to us, which are frequented by ships. Again, in "from sea even unto sea" He has said, that from any one end of the earth even unto any other end, He would be Lord, whose name and power in the whole world were to be preached and to prevail exceedingly. To which, that there might not be understood in any other manner, "from sea even unto sea:" He immediately added, "and from the river even unto the ends of the round world." Therefore that which He says in "even unto the ends of the round world," the same He had said before in "from sea even unto sea." But in that which now He says, "from the river," He has evidently expressed that He willed Christ to publish at length His power from that place from whence also He began to choose His disciples, to wit from the river Jordan, where upon the Lord, on His baptism, when the Holy Ghost descended, there sounded a voice from Heaven, "This is My beloved Son." [Matthew 3:17] From this place then His doctrine and the authority of the heavenly ministry setting out, is enlarged even unto the ends of the round world, when there is preached the Gospel of the kingdom in the whole world, for a testimony unto all nations: and then shall come the end. [Matthew 24:14]

Source: Exposition on Psalm 72
[AD 533] Fulgentius of Ruspe on Psalms 72:8-11
Therefore, let them [Arians] say that the Father and the Son are not two lord gods but their one Lord God, if they wish to hold to the truth of the faith and are unwilling to be found in rebellion against the commandments of the law and the gospel. For thus they will be able to preserve equally the understanding and the obligatory force of that text where it is said, “The Lord your God you shall adore, and him alone shall you serve.” Nor is it right for anyone to adore the Father as God in such a way that he does not adore the Son as God, for indeed it has been written about the Son in Deuteronomy: “Praise, O heavens, his people; worship him, all you gods.” Concerning him as well, the blessed David says in the psalms, “May all kings fall down before him, all nations give him service.”

Source: LETTER 8:3.8
[AD 430] Augustine of Hippo on Psalms 72:9
"In His presence shall fall down the Ethiopians, and His enemies shall lick the earth" [Psalm 72:9]. By the Ethiopians, as by a part the whole, He has signified all nations, selecting that nation to mention especially by name, which is at the ends of the earth. By "in His presence shall fall down" has been signified, shall adore Him. And because there were to be schisms in various quarters of the world, which would be jealous of the Church Catholic spread abroad in the whole round world, and again those same schisms dividing themselves into the names of men, and by loving the men under whose authority they had been rent, opposing themselves to the glory of Christ which is throughout all lands; so when He had said, "in His presence shall fall down the Ethiopians," He added, "and His enemies shall lick the earth:" that is, shall love men, so that they shall be jealous of the glory of Christ, to whom has been said, "Be exalted above the Heavens, O God, and above all the earth Your glory." For man earned to hear, "Earth you are, and unto earth you shall go." [Genesis 3:19] By licking this earth, that is, being delighted with the vainly talking authority of such men, by loving them, and by counting them for the most pleasing of men, they gainsay the divine sayings, whereby the Catholic Church has been foretold, not as to be in any particular quarter of the world, as certain schisms are, but in the whole universe by bearing fruit and growing so as to attain even unto the very Ethiopians, to wit, the remotest and foulest of mankind.

Source: Exposition on Psalm 72
[AD 430] Augustine of Hippo on Psalms 72:10-11
"The kings of Tharsis and the isles shall offer gifts, the kings of the Arabians and of Saba shall lead presents" [Psalm 72:10]. This no longer requires an expounder but a thinker; yea it does thrust itself upon the sight not only of rejoicing believers, but also of groaning unbelievers— except perchance we must inquire why there has been said, "shall lead presents." For there are wont to be led those things which can walk. For could it by any means have been spoken with reference to the sacrifice of victims? Far be it that such "righteousness" should arise in His days. But those gifts which have been foretold as to be led, seem to me to signify men, whom into the fellowship of the Church of Christ the authority of kings does lead: although even persecuting kings have led gifts, knowing not what they did, in sacrificing the holy Martyrs. "And there shall adore Him all kings of the earth, all nations shall serve Him" [Psalm 72:11].

Source: Exposition on Psalm 72
[AD 253] Origen of Alexandria on Psalms 72:12
We are taught, therefore, to be of good cheer when we are afflicted in the world. We learn that the reason for being of good cheer is this: the world has been conquered and, of course, subjected to him who conquered it. For this reason, all the nations, set free from those who formerly controlled them, serve him, because “he delivered the poor from the mighty” through his own passion, “and the needy who had no helper.”

Source: COMMENTARY ON THE GOSPEL OF JOHN 6:286
[AD 430] Augustine of Hippo on Psalms 72:12
But while he is explaining the reasons why so great honour is paid Him by kings, and He is served of all nations: "because He has delivered," he says, "the needy man from the mighty, and the poor man, to whom was no helper" [Psalm 72:12]. This needy and poor man is the people of men believing in Him. In this people are also kings adoring Him. For they do not disdain to be needy and poor, that is, humbly confessing sins, and needing the glory of God [Romans 3:23] and the grace of God, in order that this King, Son of the King, may deliver them from the mighty one. For this same mighty one is he who above was called the Slanderer: whom mighty to subdue men to himself, and to hold them bound in captivity, not his virtue did make, but men's sins. The same is himself also called strong; therefore here mighty also. But He that has humbled the slanderer and has entered into the house of the strong man to bind him and to spoil his vessels, [Matthew 12:29] He "has delivered the needy and the poor man." For this neither the virtue of any one could accomplish, nor any just man, nor any Angel. When then there was no helper, by His coming He saved them Himself.

Source: Exposition on Psalm 72
[AD 430] Augustine of Hippo on Psalms 72:13
But it might occur to one; if because of sins man was held by the devil, have sins pleased Christ, who saved the needy man from the mighty? Far be it. But "He it is that shall spare the helpless and poor man" [Psalm 72:13]: that is, shall remit sins to the man, humble and not trusting in his own merits, or hoping for salvation because of his own virtue, but needing the grace of his Saviour. But when he has added, "and the souls of the poor He shall save:" he has recommended to our notice both the aids of grace; both that which is for the remission of sins, when he says, "He shall spare the poor and needy man;" and that which does consist in the imparting of righteousness, when he has added, "and the souls of the poor He shall save." For no one is meet of himself for salvation (which salvation is perfect righteousness), unless God's grace aid: because the fullness of the law is nought but love, which does not exist in us of ourselves, but is shed abroad in our hearts through the Holy Spirit which has been given unto us. [Romans 5:5]

Source: Exposition on Psalm 72
[AD 430] Augustine of Hippo on Psalms 72:14
"From usuries and iniquity He shall redeem the souls of them" [Psalm 72:14]. What are these usuries but sins, which are also called debts? [Matthew 6:12] But I think they have been called usuries, because more of ill is found in the punishments than has been committed in the sins. For, for example's sake, while a man-slayer kills only the body of a man, but can no wise hurt the soul; of himself both soul and body is destroyed in hell. Because of such despisers of present commandment and deriders of future punishment has been said, "I coming would have exacted with usuries," [Matthew 25:27] from these usuries are redeemed the souls of the poor by that blood which has been shed for the remission of sins. He shall redeem, I say, from usuries, by remitting sins which owed larger punishments: but He shall redeem from iniquity, by helping them by grace even to do righteousness. Therefore the same two things have been repeated which were said above. For in that which is above, "He shall spare the helpless and poor man," there is understood "from usuries:" but in that which there he says, "and the souls of the poor He shall save;" there seems to have been implied, "from iniquity:" so that the words "He shall redeem," are understood with both. So when He shall spare the poor and helpless man, and shall save the souls of the poor: thus "from usuries and iniquity He shall redeem the souls of them. And honourable shall be the name of Him in the presence of them." For they give honour to His name for so great benefits, and they respond that "meet and right it is" to render thanks to the Lord their God. Or, as some copies have it, "and honourable is the name of them in the presence of Him:" for even if Christians seem despicable to this world, the name of them in the presence of Him is honourable, who to them has given it, no longer remembering those names in His lips, whereby before they used to be called, when they were bound fast by the superstitions of the Gentiles, or signed with names derived from their own evil deserts, before they were Christians, which name is honourable in the presence of Him, even if it seems despicable to enemies.

Source: Exposition on Psalm 72
[AD 220] Tertullian on Psalms 72:15
Besides the generally known fact that the riches of the East, that is to say, its strength and resources, usually consist of gold and spices, it is certainly true of the Creator that he makes gold the riches of the other nations also. Thus he says by Zechariah, “And Judah shall also fight at Jerusalem and shall gather together all the wealth of the nations round about, gold and silver.” Moreover, respecting that gift of gold, David also says, “And there shall be given to him of the gold of Arabia”; and again, “The kings of Arabia and Saba shall offer to him gifts.” For the East generally regarded the magi as kings; and Damascus was anciently deemed to belong to Arabia, before it was transferred to Syrophoenicia on the division of the Syrias [by Rome]. Its riches Christ then received, when he received the tokens thereof in the gold and spices; while the spoils of Samaria were the magi themselves. The magi discovered him and honored him with their gifts. On bended knee they adored him as their God and King. Through the witness of the star that led them on their way and guided them, they became the spoils of Samaria, that is to say, of idolatry, because, as it is easy enough to see, they believed in Christ. He designated idolatry under the name of Samaria, as that city was shameful for its idolatry, through which it had then revolted from God from the days of King Jeroboam. Nor is this an unusual manner for the Creator [in his Scriptures] figuratively to employ names of places as a metaphor derived from the analogy of their sins. Thus he calls the chief people of the Jews “rulers of Sodom,” and the nation itself “people of Gomorrah.”

Source: AGAINST MARCION 3.13
[AD 430] Augustine of Hippo on Psalms 72:15
"And He shall live, and there shall be given to Him of the gold of Arabia" [Psalm 72:15]. There would not have been said, "and He shall live" (for of whom could not this be said, though living for ever so brief a space of time on this earth?) unless that life were being recommended to our notice, wherein He "dies no more, and death over Him shall have no more dominion." [Romans 6:9] And thus, "and He shall live," that was despised in death: for, as another Prophet says, "there shall be taken away from the earth the life of Him." [Isaiah 53:8] But what is, "and there shall be given to Him of the gold of Arabia"? For the fact that from thence even the former Salomon received gold, in this Psalm has been in a figure transferred unto another true Salomon, that is, the true Peace-maker. For the former did not have dominion "from the river even unto the ends of the round world." Thus then has been prophesied, that even the wise men of this world in Christ would believe. But by Arabia we understand the Gentiles; by gold wisdom which does as much excel among all doctrines as gold among metals. Whence has been written, "Receive ye prudence as silver, and wisdom as proved gold." [Proverbs 8:10] "And they shall pray concerning Himself always." That which the Greek has, περὶ αὐτοῦ, some have interpreted by "concerning Himself," some "for Himself," or "for Him." But what is, "concerning Himself," except perchance that for which we pray, saying, "Your kingdom come"? [Matthew 6:10] For Christ's coming shall make present to believers the kingdom of God. But how to understand "for Him" is difficult; except that when prayer is made for the Church, for Himself prayer is made, because she is His Body. For concerning Christ and the Church has been sent before a great Sacrament, [Ephesians 5:32] "there shall be two in one flesh." But now that which follows, "all the day long," that is, in all time, "they shall bless Him," is sufficiently evident.

Source: Exposition on Psalm 72
[AD 430] Augustine of Hippo on Psalms 72:16
"And there shall be a firmament on the earth, on the tops of the mountains" [Psalm 72:16]. For, "all the promises of God in Him are Yea," [2 Corinthians 1:20] that is, in Him are confirmed: because in Him has been fulfilled whatever has been prophesied for our salvation. For the tops of the mountains it is meet to understand as the authors of the divine Scriptures, that is, those persons through whom they were supplied: wherein He is indeed Himself the Firmament: for unto Him all things that have been divinely written are ascribed. But this He willed should be on earth; because for the sake of those that are upon earth, they were written. Whence He came also Himself upon earth, in order that He might confirm all these things, that is, in Himself might show them to have been fulfilled. "For it was necessary," He says, "for all things to be fulfilled which were written in the Law, and the Prophets, and Psalms, concerning Me:" [Luke 24:44] that is, "in the tops of the mountain." [Isaiah 2:2] For so there comes in the last time the evident Mount of the Lord, prepared on the summit of the mountains: of which here he speaks, "in the tops of the mountains." "Highly superexalted above Libanus shall be His fruit." Libanus we are wont to take as this world's dignity: for Libanus is a mountain bearing tall trees, and the name itself is interpreted whiteness. For what marvel, if above every brilliant state of this world there is superexalted the fruit of Christ, of which fruit the lovers have contemned all secular dignities? But if in a good sense we take Libanus, because of the "cedars of Libanus which He has planted:" what other fruit must be understood, that is being exalted above this Libanus, except that whereof the Apostle speaks when he is going to speak concerning that love of his, "yet a pre-eminent way to you I show"? [1 Corinthians 12:31] For this is put forward even in the first rank of divine gifts, in the place where he says, "but the fruit of the Spirit is love:" [Galatians 5:22] and with this are conjoined the remaining words as consequent. "And they shall flourish from the city like hay of the earth." Because city is used ambiguously, and there is not annexed of Him, or of God, for there has not been said, "from the city" of Him, or "from the city" of God, but only "from the city:" in a good sense it is understood, in order that from the city of God, that is, from the Church, they may flourish like grass; but grass bearing fruit, as is that of wheat: for even this is called grass in Holy Scripture; as in Genesis there is a command for the earth to bring forth every tree and every grass, and there is not added every wheat: which without doubt would not have been passed over unless under the name of grass this also were understood; and in many other passages of the Scriptures this is found. But if we must take, "and they shall flourish like the grass of the earth," in the same manner as is said, "all flesh is grass, and the glory of a man like the flower of grass:" [Isaiah 40:6] certainly then that city must be understood which does intimate this world's society: for it was not to no purpose that Cain was the first to build a city. [Genesis 4:17] Thus the fruit of Christ being exalted above Libanus, that is, above enduring trees and undecaying timbers, because He is the everlasting fruit, all the glory of a man according to the temporal exaltation of the world is compared to grass; for by believers and by men already hoping for life eternal temporal felicity is despised, in order that there may be fulfilled that which has been written, "all flesh is grass, and all the glory of flesh as the flower of grass: the grass has dried, the flower has fallen off, but the word of the Lord does endure for ever." There is the fruit of Him exalted above Libanus. For always flesh has been grass, and the glory of flesh as the flower of grass: but because it was not clearly proved what felicity ought to have been chosen and preferred, the flower of grass was esteemed for a great matter: not only it was by no means despised, but it was even chiefly sought after. As if therefore at that time He shall have begun to be thus, when there is reproved and despised whatever used to flourish in the world, thus has been said, "superexalted above Libanus shall be the fruit of Him, and they shall flourish from the city like grass of the earth:" that is, glorified above all things shall be that which is promised for everlasting, and compared to the grass of the earth shall be whatever is counted a great matter in the world.

Source: Exposition on Psalm 72
[AD 165] Justin Martyr on Psalms 72:17-19
While they remained silent, I continued, “My friends, when Scripture through David speaks of Christ, it does not say ‘in his seed’ shall the Gentiles be blessed, but ‘in him.’ Here are the words: ‘His name shall endure forever; it shall rise above the sun; and all nations shall be blessed in him.’ But if all nations are blessed in Christ, and we who are from all nations believe in him, then he is the Christ, and we are they who are blessed through him. It is written that God once allowed the sun to be worshiped, and yet you cannot discover anyone who ever suffered death because of his faith in the sun. But you can find people of every nationality who for the name of Jesus have suffered, and still suffer, all kinds of torments rather than deny their faith in him. For his word of truth and wisdom is more blazing and bright than the might of the sun, and it penetrates the very depths of the heart and mind. Thus Scripture says, ‘His name shall arise above the sun.’ And Zachariah affirms, ‘The East is his name.’46 And again, ‘They shall mourn tribe by tribe.’ ”

Source: Dialogue with Trypho 121
[AD 367] Hilary of Poitiers on Psalms 72:17-19
But he who is before the heavens, which, according to you, are also before time, is at the same time before the ages. He is not only before the ages but before all generations that have ever existed. Why do you limit divine and infinite things by those that are perishable, earthly and narrow? Paul knows nothing in Christ except the eternity of the ages. Wisdom states that It is not after something but before all things. In your opinion, the periods of time have been determined from the sun and the moon. But David points out that Christ remains before the sun when he says, “Before the sun [is] his name.” And in order that you may not conclude that the things of God had their beginning with the origin of the world, the same one said, “And before the moon [are] the generations of generations.” Periods of time are here regarded as of no importance by such outstanding men who were worthy of the Spirit of prophecy, and the human mind has not been afforded any opportunity for reaching into the ages before the birth that transcends the eternal years. Let the faith remain within the limits of the God-fearing teaching, so that the Lord Jesus Christ is the only-begotten God and that he has been born in order that we may confess the perfect birth, and let it not forget that he is eternal when venerating his divinity.

Source: ON THE TRINITY 12:34
[AD 373] Athanasius of Alexandria on Psalms 72:17-19
And if, as David says in the seventy-first [LXX] psalm, “His name remains before the sun and before the moon, from one generation to another,” how did he receive what he always had, even before he now received it? Or how is he exalted, being before his exaltation the Most High? Or how did he receive the right of being worshiped, who before he now received it, was always worshiped? It is not an obscure saying but a divine mystery. “In the beginning was the Word, and the Word was with God, and the Word was God”; but for our sakes afterwards the “Word was made flesh.” And the term in question, “highly exalted,” does not signify that the essence of the Word was exalted, for he always existed and is “equal to God,” but the exaltation is of the human nature.

Source: Discourses Against the Arians 1.11.41
[AD 407] John Chrysostom on Psalms 72:17-19
Let us say again: “Blessed be God, who alone does wonderful things,” who does all things and transforms them. Before yesterday you were captives, but now you are free and citizens of the church; lately you lived in the shame of your sins, but now you live in freedom and justice. You are not only free, but also holy; not only holy, but also just; not only just, but also children; not only children, but also heirs; not only heirs, but also brothers of Christ; not only brothers of Christ, but also joint heirs; not only joint heirs, but also members; not only members, but also the temple; not only the temple, but also instruments of the Spirit.

Source: BAPTISMAL INSTRUCTIONS 3:5
[AD 430] Augustine of Hippo on Psalms 72:17
"Be," therefore, "the name of Him blessed for ever: before the sun endures the name of Him" [Psalm 72:17]. By the sun times are signified. Therefore for everlasting endures the name of Him. For eternity does precede times, and is not bounded by time. "And there shall be blessed in Him all the tribes of the earth." For in Him is fulfilled that which has been promised to Abraham. "For He says not, In seeds, as though in many; but as though in one, And to your Seed, which is Christ." [Galatians 3:16] But to Abraham is said, "In your Seed shall be blessed all the tribes of the earth." [Genesis 22:18] And not the sons of the flesh but the sons of promise are counted in the Seed. [Romans 9:8] "All nations shall magnify Him." As if in explanation there is repeated that which above has been said. For because they shall be blessed in Him, they shall magnify Him; not of themselves making Him to be great, that of Himself is great, but by praising and confessing Him to be great. For thus we magnify God: thus also we say, "Hallowed be Your name," [Matthew 6:9] which is indeed always holy.

Source: Exposition on Psalm 72
[AD 430] Augustine of Hippo on Psalms 72:17-19
So let the blind run to Christ and by receiving their sight be enlightened. Christ, after all, is light in the world, even among the worst of people. Divine miracles were performed, but no one has performed miracles from the beginning of the human race, except the one to whom Scripture says, “Who alone performs marvels.” Why does it say “who alone performs marvels”? Surely, because when he wishes to perform them, he has no need of any human beings. But when a human being performs them, he does need God. He, Christ, performed miracles alone. Why? Because the Son is God in the Trinity, together with the Father and the Holy Spirit, one God of course, “who alone performs marvels.”

Source: SERMON 136B.3
[AD 430] Augustine of Hippo on Psalms 72:17-19
But whoever listens with deeper attention to Christ saying, “if I had not done in them the works that no other man has done” (but even if the Father and the Holy Spirit have done these, no other one has done [them] because there is one substance of the whole Trinity), he will find that he himself did [them] if ever any man of God did any such thing. For indeed, he can in himself do all things by himself; but no one can do anything without him. For Christ together with the Father and the Holy Spirit are not three gods but the one God about whom it has been written, “Blessed be the Lord, the God of Israel, who alone does wonderful things.” Therefore, no other individual has done whatever works he has done in them, because whatever another person has done, any one of them has done it by his doing. But he did these things himself, not by their doing.

Source: TRACTATES ON THE GOSPEL OF JOHN 91:4.2
[AD 651] Braulio of Zaragoza on Psalms 72:17-19
The marvelous deeds and miracles performed almost in our own day by the apostolic and most upright man, Emilian the priest, are so new that they urge us to relate them; yet, at the same time, so vast in scope that to recount them is frightening. How can the pen of a man who is bound to earthly things worthily reproduce the acts of a heavenly man, who, when compared with past ages, shines like the brightest star; who, when compared with the present, stands above all in his inimitable virtue? In my opinion, not even if the Tullian springs63 should flow and come bounding forth in copious veins of eloquence, and multiplicity of thoughts should furnish an abundant supply of words, could all those works of grace be revealed that Christ, “who alone does wondrous deeds,” has performed and still is performing through him, from the time he began to despise the world until he departed from his body and from the world. LIFE OF ST.

Source: EMILIAN 4
[AD 430] Augustine of Hippo on Psalms 72:18-19
"Blessed be the Lord God of Israel, who has done wonderful things alone" [Psalm 72:18]. Contemplating all things above spoken of, a hymn bursts forth; and the Lord God of Israel is blessed. For that is being fulfilled which has been spoken to that barren woman, "and He that has delivered You, the God of Israel, shall Himself be called of the whole earth." [Isaiah 54:5] "He does" Himself "marvellous things alone:" for whosoever do them, He does Himself work in them, "who does wonderful things alone." "And blessed be the name of His glory for everlasting, and for age of age" [Psalm 72:19]. For what else should the Latin interpreters have said, who could not have said for everlasting, and for everlasting of everlasting? For it sounds as if one thing were meant in the expression "for everlasting," and another thing in the expression "for age:" but the Greek has εἰς τὸν αἰωνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος, which perchance more meetly might have been rendered by, "for age, and for age of age:" so that by "for age," might have been understood as long as this age endures; but "for age of age," that which after the end of this is promised to be. "And there shall be fulfilled with the glory of Him every land: so be it, so be it." You have commanded, O Lord, so it is coming to pass: so it is coming to pass, until that which began with the river, may attain fully even unto the ends of the round world.

Source: Exposition on Psalm 72