Psalm 75, attributed to Asaph, is a communal hymn praising God for His righteousness and deliverance, particularly reflecting on the deliverance from Sennacherib's attacking army. The psalm emphasizes gratitude for God's presence and miraculous works, affirming that His name is near and deserving of continual thanks. It closes with a message of hope, declaring the inevitable defeat of the wicked and glorifying God's ultimate justice and authority.

1. PSALM 75 COMME TARY
EDITED BY GLE PEASE
For the director of music. To the tune of “Do ot
Destroy.” A psalm of Asaph. A song.
I TRODUCTIO
SPURGEO , "TITLE. To the Chief Musician. Here is noble work for him, for the
cry of the last Psalm is about to be heard, and the challenge of the foes of Israel
taken up by God himself. Here the virgin daughter of Zion despises her foe, and
laughs him to scorn. The destruction of Sennacherib's army is a notable illustration
of this sacred song. Al-taschith. Here is another of the "destroy not" Psalms, and the
title may be intended as a check upon the natural fierceness of the oppressed, or a
taunt for the savage foe, who is here bitterly bidden to destroy not, because the
nation is well aware that he cannot. Here, in holy faith, the sucking child plays at
the hole of the asp, and the weaned child puts his hand on the cockatrice den. A
Psalm or Song of Asaph. For reading or singing. A hymn to God and a song for his
saints. Happy were the people who having found a Milton in David had an almost
equal songster in Asaph: happiest of all, because these poets were not inspired by
earth's Castalian fount, but drank of "the fount of every blessing."
DIVISIO . The people's song of gratitude and adoration begins the hymn in Psalms
75:1. In the next four Psalms 75:2-5, the Lord reveals himself as ruling the world in
righteousness. Then follows a warning voice from the church to her enemies, Psalms
75:6-8, and a closing song anticipatory of the glory due to God and the utter defeat
of the foe.
COKE, "Title ‫למנצח‬ ‫אל‬ ‫תשׁחת‬ ‫מזמור‬ ‫ףּלאס‬ ‫שׁיר‬ lamnatseach al tashchith mizmor
leasaph shiir.— This psalm is thought, by Bishop Patrick and others, to have been
composed on account of the great deliverance of Jerusalem from the numerous and
formidable army of Sennacherib, in the time of Hezekiah. The Syriac title asserts,
that it treats of Christ and the future judgment. Hence Symmachus calls this psalm,
"A triumphal Song concerning Immortality;" which Theodoret supports, by
observing, that it contains a prediction of the punishment of the wicked, and the
reward of the good.
ELLICOTT, "The note of despair in the last psalm is succeeded here by one of
mingled expectancy and exultation. It is as if the pathetic question, “How long?”
had suddenly and unexpectedly been answered by the appearance of a deliverer,

2. sent, like one of the judges of old, exactly at the needful moment. East and west and
south and north the eyes of Israel had been turned, and lo! in their midst is raised
up one to save. o period in the history suits this attitude like the early days of the
Asmonean successes, Mattathias and his sons are those whom God “setteth up.” The
“horn” that is to be cut off is Antiochus Epiphanes, who in the Book of Daniel is
described as “a little horn, which waxed exceeding great towards the south, and
towards the east, and towards the pleasant land” (Daniel 8:9).
The psalm, whatever period produced it, is almost throughout inspired by the
ancient song of Hannah (1 Samuel 2), but borrows its most prominent image, that of
the cup of wrath, from the prophetic books. It is not, therefore, original, but, at the
same time, is not wanting in lyric power, nor deficient in rhythm. It opens with a
couplet of praise, and then, with an abruptness which gives a dramatic turn,
introduces God pronouncing the restoration of right and order. At Psalms 75:6 the
poet resumes in his own person, but concludes with another Divine utterance.
1 We praise you, God,
we praise you, for your ame is near;
people tell of your wonderful deeds.
BAR ES, "Unto thee, O God, do we give thanks - We, the people; language
which would be appropriate to public thanksgiving - showing that the psalm was
designed for public use. The reasons for this public thanksgiving are stated in the
subsequent part of the psalm.
Do we give thanks - The repetition is emphatic. The idea is, that the occasion was
one for special thanksgiving.
For that thy name is near - literally, “and near is thy name.” The word name is
often used to designate the person himself; and the idea here is, that God was near; that
he had manifested himself to them in some special manner, and that for this there was
occasion of praise. Compare Jer_23:23.
Thy wondrous works declare - Or, “They declare thy wondrous works.” The
Septuagint renders it, “I will declare all thy wondrous works.” The Latin Vulgate, “We
will declare thy wonders.” Luther, “We will declare thy wonders, that thy name is so
near.” Prof. Alexander, “They recount thy wonders.” The meaning seems to be, “They,”
that is, the people, “declare thy wondrous works.” Thy marvelous doings constitute the
foundation for praise - for the praise now offered.

3. CLARKE, "Unto thee, O God, do we give thanks - Thou canst not forget thy
people. The numerous manifestations of thy providence and mercy show that thou art
not far off, but near: this
Thy wondrous works declare - These words would make a proper conclusion to
the preceding Psalm, which seems to end very abruptly. The second verse is the
commencement of the Divine answer to the prayer of Asaph.
GILL, "Unto thee, O God, do we give thanks,.... Either David and his men, when
he was delivered from Saul, and raised to the kingdom, or the Jews upon their return
from the Babylonish captivity; or rather the churches of Christ under the Gospel
dispensation, for the coming of Christ and the blessings of grace through him, and in the
view of the sure and certain destruction of antichrist and all the wicked of the earth; yea,
Christ himself may be considered as at the head of his people, joining with them in
thanksgiving, to whom this action is sometimes ascribed, Mat_11:25 and the rather since
he is continued all along speaking to the end of the psalm:
unto thee do we give thanks; which is repeated to show the constancy, fervency, and
sincerity with which this was performed: it may be rendered, "unto thee do we confess"
(l); sins committed against God, unworthiness to receive favours from him, and his
grace and goodness in bestowing them:
for that thy name is near; or rather, "for thy name is near" (m); and so the words are
a reason of the above thanksgiving; for they belong not so much to what follows after as
to what goes before, since the accent "athnach" is upon ‫,שמך‬ "thy name"; and are to be
understood of God himself, for his name is himself; who is near to his people, both in
relation, being their Father, and as to presence, communion, and fellowship, which are
matter of praise and thanksgiving; or his works and word, by which he is known and
made manifest; his works which are throughout the earth, and so near at hand, and his
word which is nigh, being in the mouths and in the hearts of his people; or rather his
Son, in whom his name is, his nature and divine perfections: he was at a distance in
promise and prophecy, and only seen afar off; after the Babylonish captivity, at which
time some think this psalm was written, he was near; the prophets Haggai, Zechariah,
and Malachi, speak of him as just coming; and when he was made flesh, and dwelt
among men, he was near indeed, so as to be found of them, seen, heard, and handled by
them; on which account there was and is reason to give thanks to God:
thy wondrous works declare; meaning either the miracles of Christ, which were
proofs and evidences of his being come, and of his being the true Messiah; see Mat_11:3
or the wonderful works done by him, which to do were the principal end of his coming;
as the work of righteousness, the business of reconciliation, and in general the affair of
redemption and salvation; all which were amazing instances of his power, grace, and
goodness, and which are declared in the everlasting Gospel by the ministers of it; for the
words, I think, may be better rendered, "they declare thy wondrous works" (n), or
impersonally, "thy wondrous works are declared".

4. HE RY, "I. The psalmist gives to God the praise of his advancement to honour and
power, and the other great things he had done for him and for his people Israel (Psa_
75:1): Unto thee, O God! do we give thanks for all the favours thou hast bestowed upon
us; and again, unto thee do we give thanks; for our thanksgivings must be often
repeated. Did not we often pray for mercy when we were in pursuit of it; and shall we
think it will suffice once or twice to give thanks when we have obtained it? Not only I do
give thanks, but we do, and I and all my friends. If we share with others in their mercies,
we must join with them in their praises. “Unto thee, O God! the author of our mercies
(and we will not give that glory to the instruments which is due to thee only), we give
thanks; for that thy name is near (that the complete accomplishment of thy promise
made to David is not far off) thy wondrous works, which thou hast already done for
him, declare.” Note, 1. There are many works which God does for his people that may
truly be called wondrous works, out of the common course of providence and quite
beyond our expectation. 2. These wondrous works declare the nearness of his name; they
show that he himself is at hand, nigh to us in what we call upon him for, and that he is
about to do some great things for his people, in pursuance of his purpose and promise.
3. When God's wondrous works declare the nearness of his name it is our duty to give
him thanks, again and again to give him thanks.
JAMISO , "Psa_75:1-10. Al-taschith - (See on Psa_57:1, title). In impending danger,
the Psalmist, anticipating relief in view of God’s righteous government, takes courage
and renders praise.
God’s name or perfections are set forth by His wondrous works.
CALVI , "1.We will praise thee, O God! With respect to the inscription of this
psalm, I have sufficiently spoken when explaining the 57th psalm. As to the author
of it, this is a point, in the determination of which, I am not inclined to give myself
much trouble. Whoever he was, whether David or some other prophet, he breaks
forth at the very commencement into the language of joy and thanksgiving: We will
praise thee, O God! we will praise thee. The repetition serves the more forcibly to
express his strong affection and his ardent zeal in singing the praises of God. The
verbs in the Hebrew are in the past tense; but the subject of the psalm requires that
they should be translated into the future; which may be done in perfect consistency
with the idiom of the Hebrew language. The inspired writer, however, may declare
that God had been praised among his people for the benefits which he had bestowed
in the times of old, the design being thereby to induce God to persevere in acting in
the same manner, that thus continuing like himself, he might from time to time
afford his people new matter for celebrating his praises. The change of the person in
the concluding part of the verse has led some interpreters to supply the relative
pronoun ‫,אשר‬ asher, who, as if the reading were, O Lord! we will praise thee; and
thy name is near to those who declare thy wondrous works (252) But the prophet, I
have no doubt, puts the verb they will declare, indefinitely, that is to say, without
determining the person; (253) and he has used the copula and instead of the causal
participle for, as is frequently done. His meaning, then, may be brought out very
appropriately th We will praise thee, O God! for thy name is near; and, therefore,
thy wondrous works shall be declared. He, no doubt, means that the same persons
whom he said would celebrate the praise of God, would be the publishers of his

5. wonderful works. And, certainly, God, in displaying his power, opens the mouths of
his servants to recount his works. In short, the design is to intimate that there is just
ground for praising God, who shows himself to be at hand to afford succor to his
people. The name of God, as is well known, is taken for his power; and his presence,
or nearness, is judged of by the assistance which he grants to his people in the time
of their need.
SPURGEO , "Ver. 1. Unto thee, O God, do we give thanks. ot to ourselves, for we
were helpless, but to Elohim who heard our cry, and replied to the taunt of our foes.
ever let us neglect thanksgiving, or we may fear that another time our prayers will
remain unanswered. As the smiling flowers gratefully reflect in their lovely colours
the various constituents of the solar ray, so should gratitude spring up in our hearts
after the smiles of God's providence.
Unto thee do we give thanks. We should praise God again and again. Stinted
gratitude is ingratitude. For infinite goodness there should be measureless thanks.
Faith promises redoubled praise for greatly needed and signal deliverances.
For that thy name is near thy wondrous works declare. God is at hand to answer
and do wonders--adore we then the present Deity. We sing not of a hidden God, who
sleeps and leaves the church to her fate, but of one who ever in our darkest days is
most near, a very present help in trouble. " ear is his name." Baal is on a journey,
but Jehovah dwells in his church. Glory be unto the Lord, whose perpetual deeds of
grace and majesty are the sure tokens of his being with us always, even unto the
ends of the world.
EXPLA ATORY OTES A D QUAI T SAYI GS
Title. Al-taschith. Destroy not. This seems to have been used by David as a maxim
during the violent persecutions of Saul, as if to remind himself to forebear revenge,
though it was often in his power to inflict it, upon his unnatural enemy. F. G.
Hubbard, in "The Psalms Chronologically arranged, with Historical
Introductions". ew York. 1856.
Whole Psalm. As these words are really a prayer, while at the same time the Psalm
is thrown into the form, not of petitions, but of a thanksgiving, it ought to be
considered as a thank prayer, uttered beforehand, and containing petitions within
it. Berleb. Bible.
Ver. 1. Thy name is near. The name of God is said to be near, because it had come
into public notice, and was in every mind and every tongue--opposed to what is
unknown and obscure, which is said to be far remote. Compare De 30:11. Hermann
Venema.
Ver. 1. The psalmist doubles this duty in the practice of the saints; Unto thee, O
God, do we give thanks, we give thanks, we do it; as if none else did it but they, or as
if they had done noting else. Joseph Caryl, in "A Sermon before the House of
Commons, "entitled, "The Saints' Thankful Acclamation."
COFFMA , "Verse 1
PSALM 75

6. GOD ABASES THE PROUD; BUT HE EXALTS THE RIGHTEOUS
Leupold observed that, "It is particularly meaningful that this Psalm follows Psalms
74."[1] It will be remembered that in Psalms 74, the psalmist was demanding action
on God's part "at once," "immediately." Such words, of course, were not used; but
the thought of urgency is in every line of that Psalm. "Remember this (Psalms
75:18)," "forget not (Psalms 75:19)," "have respect (Psalms 75:20)," "arise, O God
(Psalms 75:22)," "plead thine own cause (Psalms 75:22)," "remember (Psalms
75:22)," and "forget not (Psalms 75:23)."
It seems that Psalms 75 replies to such urgency of human appeals with the
revelation that, "In God's own good time, when conditions are just right, when the
fullness of time has come, when the fruit of evil is ripe, when wickedness has
reached its full development ... then will God order the judgment.
The bold presentation here of God as the Judge seems to caution men against any
special urgency calling for God's intervention. The Judge knows when to intervene.
McCullough remarked that, "It is not clear whether the Psalmist is thinking of
God's constant judgments in this present world, or of a final definitive judgment at
the end of the age."[2] However, Halley summarized the teaching of this psalm as,
"The certain destruction of the wicked and certain triumph of the righteous in the
day when the earth shall be dissolved."[3] We find no fault with either view, because
all earthly judgments of God, such as the Great Deluge, the destruction of Sodom
and Gomorrah, the destruction of Jerusalem in 70 A. D., and countless other
"judgments," are all tokens and pledges of the ultimate judgment of that Final Day.
The occasion with which this psalm may be identified is unknown, although a
number of scholars point out that the time shortly before God's judgment against
Sennacherib as he was preparing to destroy Jerusalem seems particularly
appropriate. Certainly, the background reflected in the psalm is that of a great
national disaster looming starkly ahead and threatening the destruction of the
people.
What an incredible comfort and consolation it must ever be for either nations or
individuals confronting disastrous prospects of any kind whatsoever to remember
that The Judge is watching, that he will invariably punish the wicked and reward
the righteous, and that he can be fully honored and trusted to do what is right for
every person.
Psalms 75:1
"We give thanks unto thee, O God;
We give thanks for thy name is near;
Men tell of thy wondrous works."

7. The psalmist, who may have been Asaph, or one of his descendants, as indicated in
the superscription, began a song of praise and thanksgiving to God; but it was
interrupted by God himself breaking into the message with a revelation of The
Judge and his righteous judgments. Scholars are by no means in agreement
regarding exactly what portions of this psalm were spoken by the psalmist and what
was spoken by God himself. It is clear, however, that Psalms 75:1 and Psalms 75:9
belong to the psalmist.
"Thy name is near." This is equivalent to the nearness of God himself.
"Men shall tell of thy wondrous works." There were many things to be included in
such declarations, such as the wonders of creation, the wonders of God's dealing
with human wickedness on the occasion of the great Deluge, his selection of a
Chosen People following the construction of the Tower of Babel, his deliverance of
Israel from Egyptian slavery, his leading them through the wilderness, his
settlement of them in Canaan, driving out the sinful nations before them, and many
other wonderful things.
WHEDO , ". Give thanks—The first prompting of a pious heart, and the first
tribute due to God for his wonders.
Thy name is near—Objectively, when faith waits for promised succour, as in Isaiah
30:27, the anticipated coming “name of Jehovah;” and subjectively, in the
consciousness of his presence. The former sense suits historically the state of
Hezekiah after Isaiah had delivered the promise, (Isaiah 37,) and the latter such
experience as is recorded Psalms 65:4
BE SO , ". Unto thee, O God, do we give thanks — I, in my own, and in thy
people’s name; for that thy name — Thy self, or thy power; is near — That is, is
present with us, and most ready to help us when we cry unto thee; thou art not
departed from us; thou dost not now stand afar off, as once thou didst, Psalms 10:1,
as thy wondrous works declare — Wrought for the good of thy people. “Upon
whatever occasion,” says Dr. Horne, “these words were originally endited, the
Christian Church now celebrates in them that great deliverance which, by so many
miracles of mercy and power, hath been accomplished for her through the Messiah,
who is, in Scripture, frequently styled the AME of Jehovah.”
EBC, "THIS psalm deals with the general thought of God’s judgment in history,
especially on heathen nations. It has no clear marks of connection with any
particular instance of that judgment. The prevalent opinion has been that it refers,
like the next psalm, to the destruction of Sennacherib’s army. There are in it slight
resemblances to Psalms 46:1-11, and to Isaiah’s prophecies regarding that event,
which support the conjecture. Cheyne seems to waver, as on page 148 of "Orig. of
Psalt." he speaks of "the two Maccabean Psalms 74:1-23; Psalms 75:1-10," and on
page 166 concludes that they "may be Maccabean, but we cannot claim for this view

8. the highest degree of probability, especially as neither psalm refers to any warlike
deeds of Israelites. It is safer, I think, to assign them at the earliest to one of the
happier parts of the Persian age." It is apparently still safer to refrain from
assigning them to any precise period.
The kernel of the psalm is a majestic Divine utterance, proclaiming God’s judgment
as at hand. The limits of that Divine word are doubtful, but it is best taken as
occupying two pairs of verses (Psalms 75:2-5). It is preceded by one verse of praise,
and followed by three (Psalms 75:6-8) of warning spoken by the psalmist, and by
two (Psalms 75:9-10) in which he again praises God the Judge, and stands forth as
an instrument of His judicial acts.
In Psalms 75:1, which is as a prelude to the great Voice from heaven, we hear the
nation giving thanks beforehand for the judgment which is about to fall.
The second part of the verse is doubtful. It may be taken thus: "And Thy name is
near; they (i.e., men) declare Thy wondrous works." So Delitzsch, who comments:
The Church "welcomes the future acts of God with fervent thanks, and all they that
belong to it declare beforehand God’s wondrous works." Several modern scholars,
among whom are Gratz, Baethgen, and Cheyne, adopt a textual alteration which
gives the reading, "They who call upon Thy name declare," etc. But the rendering
of the A.V, which is also that of Hupfeld and Perowne, gives a good meaning. All
God’s deeds in history proclaim that He is ever at hand to help. His name is His
character as revealed by His self manifestation; and this is the glad thanks-evoking
lesson, taught by all the past and by the judicial act of which the psalm is the
precursor-that He is near to deliver His people. As Deuteronomy 4:7 has it, "What
nation is there that hath God so near unto them?" The Divine voice breaks in with
majestic abruptness, as in Psalms 46:10. It proclaims impending judgment, which
will restore society, dissolving in dread or moral corruption, and will abase insolent
wickedness, which is therefore exhorted to submission. In Psalms 75:2, two great
principles are declared-one in regard to the time and the other in regard to the
animating spirit of God’s judgment. Literally, the first words of the verse run,
"When I lay hold of the appointed time." The thought is that He has His own
appointed time at which His power will flash forth into act, and that till that
moment arrives evil is permitted to run its course, and insolent men to play their
"fantastic tricks" before an apparently indifferent or unobserving God. His
servants are tempted to think that He delays too long; His enemies, that He will
never break His silence. But the slow hand traverses the dial in time, and at last the
hour strikes and the crash comes punctually at the moment. The purposes of delay
are presented in Scripture as twofold: on the one hand, "that the long suffering of
God may lead to repentance"; and on the other, that evil may work itself out and
show its true character. To learn the lesson that, "when the set time is come,"
judgment will fall, would save the oppressed from impatience and despondency and
the oppressor from dreams of impunity. It is a law fruitful for the interpretation of
the world’s history. The other fundamental truth in this verse is that the principle of
God’s judgment is equity, rigid adherence to justice, so that every act of man’s shall
receive accurately "its just recompense of reward." The "I" of Psalms 75:2 b is

9. emphatic. It brings to view the lofty personality of the Judge, and asserts the
operation of a Divine hand in human affairs, while it also lays the basis for the
assurance that, the judgment being His, and He being what He is, it must be
"according to truth."
PULPIT, "This is a hymn of praise in anticipation of a deliverance, which may be
from Sennacherib, or from some other dangerous enemy. The actual praise is
confined to the first and the last two verses. The remainder of the poem (Psalms
75:2-8) sets forth God as a righteous Judge, against whom the ungodly contend in
vain, and who will pour out at last the dregs of his vengeance upon them. The
author may be Asaph, and the deliverance that from Zerah (2 Chronicles 14:9-13);
or the date may be later, and the writer an Asaphite Levite of the time of
Jehoshaphat or Hezekiah.
The phrase, "Al-taschith," in the "title," is probably a musical term. It occurs also
in the titles of Psalms 57:1-11; Psalms 58:1-11; Psalms 59:1-17.
Psalms 75:1
Unto thee, O God, do we give thanks, unto thee do we give thanks; for that thy
ame is near thy wondrous works declare; literally, and thy ame is near (i.e. thy
providence and care are close to us); this do thy wondrous works declare. The
"wondrous works" are those of times past (comp. Psalms 74:12-15), whereof the
psalmist anticipates a continuance or repetition.
PULPIT, "Psalms 75:1
The essence, certainty, and preciousness of Divine revelation.
"Thy ame is nigh." This rendering is given in the margin of the Revised Version,
and another in the text. The difference arises from the exceeding brevity of the
Hebrew making the sense doubtful. But the sense given in our Authorized Version is
supported by weighty authorities; and has the advantage of being at once full of
meaning and full of grandeur. We may regard it as bringing before us the essence,
the certainty, and the preciousness of Divine revelation.
I. ESSE CE OF DIVI E REVELATIO . The possibility of knowing God, and the
possibility of conversing, holding communion, with God are the two fundamental
truths of revelation. Apart from these, the Bible would give us nothing but dead
history, barren doctrine, baseless imagination. The first is expressed in the
Scriptures by the ame of God; the second by his drawing near to us, and bringing
us near to him.
1. God's ame stands in Scripture for all that we can know and do know of him.
ames are the instruments of all our knowledge. What we cannot name, or name
wrongly, we do not know. Giving names was the beginning of speech (Genesis 2:19).

10. Moses, therefore, asked how he was to name God to Israel (Exodus 3:13-15; comp.
Exodus 33:19; Exodus 34:6, Exodus 34:7; Exodus 23:21; Proverbs 18:10).
2. Communion with God and enjoyment of his favour are constantly expressed
under this image of God's nearness (though "in him we live," etc.) (Deuteronomy
4:7; Psalms 145:18; Proverbs 15:29; Jeremiah 12:2; Ephesians 2:13, Ephesians
2:17).
II. THE CERTAI TY. How do we know that we know God, and that we can
converse with him? By the evidence of experience, historical and personal. "That
thy ame is near, thy wondrous works declare." Divine revelation goes exactly on
the lines of human nature and life. We know one another—our fellow human beings
by speech and action. These reveal character. The Bible is the continuous record of
God's manifestation of himself to men by word and by deed. His works of nature
reveal him (Psalms 19:1; Romans 1:19, Romans 1:20). But he has" magnified his
Word above all his ame;" q.d. the living voice of his prophets and the record in
Scripture of their message, has brought God near to us, and us to him, as nature
never could—yet a very large part of Scripture itself consists in the record of his
"wondrous deeds, his dealings with his Church and mankind." Above all, the
incarnation, the personal life, and atonement of the Lord Jesus, reveal God as
nothing else can (John 17:3; John 14:9; 1 John 4:9; 2 Peter 1:16).
III. THE PRECIOUS ESS. "Unto thee do we give thanks." What blessing, what
treasure, is comparable with this—the certainty that God is near, and is known!—
not the infinite Unknowable, but our Father in Christ Jesus. We do not pretend to a
complete knowledge of God. The Bible, far from professing to give such knowledge,
declares it impossible (Job 11:7; Psalms 139:6; Isaiah 55:9). We do not completely
know our fellow men or our own selves. But we know all we need to know. Our
knowledge, as far as it goes, is real and certain (John 1:18; Job 28:28; Jeremiah
9:23, Jeremiah 9:24). It is an ample resting place, both for intellect and heart
(Matthew 11:28).
PULPIT, "Psalms 75:1
The Divine ame and ames.
"For that thy ame is near, thy wondrous works declare." Every god worshipped
by a people has his own distinctive name among the people. But this is peculiarly
true of the nation of Israel. The Divine ame, Jehovah, was given as the seal of the
special covenant made with the nation. So the name Jehovah stands ever for God,
God's presence, God's relations. But we can never be wholly satisfied with any one
name for God. Besides it, we must have names of our own for him, which find
expression for our sense of his gracious dealings with us, and relations to us. Two
points are suggested:
1. God has a ame.

11. 2. God has many ames.
I. GOD HAS A AME. This helps us to realize that he is a Person, not a mere force
or influence. The general name for God is El. The specific name for God, as God of
Israel, is Jehovah (see occasion of definitely fixing the name, Exodus 3:14). ote that
it is the assertion of absolute and independent existence. It works out suggestively in
three directions. It asserts
This threefold conception of God lies at the basis of the Mosaic system, and is,
therefore, properly gathered up into his ame. But it is striking and impressive to
note, that God. was not satisfied with giving his people a name which only dealt with
his abstract nature. He added a name which would gather up his relations with his
people, and called himself, "The God of Abraham and Isaac and Jacob." God's
ame is said to be "near," when men are specially impressed with his wonderful
workings. Past dealings and present dealings bring home to men's hearts the power
and justice and grace which are summed up and expressed in his ame
(Deuteronomy 4:7; Isaiah 30:27). A remarkable deliverance, such as that from
Sennacherib, was poetically spoken of as a "coming near of the Divine ame."
II. GOD HAS MA Y AMES. In families there are often pet names as well as the
fixed names. Those pet names express individual feeling. So each person who gains
an individual apprehension of God wants to put his special apprehension into a
name. Indicate the variety of names: "God of heaven," "King," "Father," etc.; and
poetic figures like "my Rock," "Refuge," "Horn," etc. Impress the point that no
man really knows God until he finds he can put his own special meaning into the
term he uses for him. Each one of us, reading the story of God's wondrous works for
us and gracious dealings with us, ought to be able to put our impressions into a
name of our own.—R.T.
K&D 1-5, "The church in anticipation gives thanks for the judicial revelation of its
God, the near approach of which He Himself asserts to it. The connection with ְ‫ו‬ in ‫ּוב‬‫ר‬ ָ‫ק‬ְ‫ו‬
ָ‫ך‬ ֶ‫מ‬ ְ‫שׁ‬ presents a difficulty. Neither here nor anywhere else is it to be supposed that ְ‫ו‬ is
synonymous with ‫י‬ ִⅴ; but at any rate even ‫כי‬ might stand instead of it. For Hupfeld's
attempt to explain it: and “near is Thy name” Thy wonders have declared; and Hitzig's:
and Thou whose Name is near, they declare Thy wondrous works - are past remedy.
Such a personification of wonders does not belong to the spirit of Hebrew poetry, and
such a relative clause lies altogether beyond the bounds of syntax. If we would, however,
take ‫שׁמך‬ ‫,וקרוב‬ after Psa_50:23, as a result of the thanksgiving (Campensis), then that for
which thanks are rendered would remain undefined; neither will it do to take ‫קרוב‬ as
referring to the being inwardly present (Hengstenberg), since this, according to Jer_12:2
(cf. Deu_30:14), would require some addition, which should give to the nearness this
reference to the mouth or to the heart. Thus, therefore, nothing remains for us but to
connect the nearness of the Name of God as an outward fact with the earnest giving of
thanks. The church has received the promise of an approaching judicial, redemptive

12. revelation of God, and now says, “We give Thee thanks, we give thanks and near is Thy
Name;” it welcomes the future act of God with heartfelt thanksgiving, all those who
belong to it declare beforehand the wonders of God. Such was really the position of
matters when in Hezekiah's time the oppression of the Assyrians had reached its highest
point - Isaiah's promises of a miraculous divine deliverance were at that time before
them, and the believing ones saluted beforehand, with thanksgiving, the “coming Name
of Jahve” (Isa_30:27). The ‫י‬ ִⅴ which was to be expected after ‫הודינו‬ (cf. e.g., Psa_100:4.)
does not follow until Psa_75:3. God Himself undertakes the confirmation of the
forthcoming thanksgiving and praise by a direct announcement of the help that is hailed
and near at hand (Psa_85:10). It is not to be rendered, “when I shall seize,” etc., for Psa_
75:3 has not the structure of an apodosis. ‫י‬ ִⅴ is confirmatory, and whatever
interpretation we may give to it, the words of the church suddenly change into the words
of God. ‫ד‬ ֵ‫ּוע‬‫מ‬ in the language of prophecy, more especially of the apocalyptic character, is
a standing expression fore the appointed time of the final judgment (vid., on Hab_2:3).
When this moment or juncture in the lapse of time shall have arrived, then God will seize
or take possession of it (‫ח‬ ַ‫ק‬ ָ‫ל‬ in the unweakened original sense of taking hold of with
energy, cf. Psa_18:17; Gen_2:15): He Himself will then interpose and hold judgment
according to the strictly observed rule of right (‫ים‬ ִ‫ר‬ ָ‫ישׁ‬ ֵ‫,מ‬ adverbial accusative, cf. ‫,במישׁרים‬
Psa_9:9, and frequently). If it even should come to pass that the earth and all its
inhabitants are melting away (cf. Isa_14:31; Exo_15:15; Jos_2:9), i.e., under the
pressure of injustice (as is to be inferred from Psa_75:3), are disheartened, scattered
asunder, and are as it were in the act of dissolution, then He (the absolute I, ‫י‬ ִ‫ּכ‬‫נ‬ፎ) will
restrain this melting away: He setteth in their places the pillars, i.e., the internal shafts
(Job_9:6), of the earth, or without any figure: He again asserts the laws which lie at the
foundation of its stability. ‫י‬ ִ ְ‫נ‬ ַⅴ ִ‫ת‬ is a mood of certainty, and Psa_75:4 is a circumstantial
clause placed first, after the manner of the Latin ablative absolute. Hitzig appropriately
compares Pro_29:9; Isa_23:15 may also be understood according to this bearing of the
case.
The utterance of God is also continued after the Sela. It is not the people of God who
turn to the enemies with the language of warning on the ground of the divine promise
(Hengstenberg); the poet would then have said ‫נוּ‬ ְ‫ר‬ ַ‫מ‬ፎ, or must at least have said ‫ן‬ ֵⅴ‫ל־‬ ַ‫ע‬
‫י‬ ִ ְ‫ר‬ ַ‫מ‬ፎ. God Himself speaks, and His words are not yet peremptorily condemning, as in
Psa_50:16., cf. Psa_46:11, but admonitory and threatening, because it is not He who has
already appeared for the final judgment who speaks, but He who announces His
appearing. With ‫י‬ ִ ְ‫ר‬ ַ‫מ‬ፎ He tells the braggarts who are captivated with the madness of
supposed greatness, and the evil-doers who lift up the horn or the head,
(Note: The head is called in Sanscrit çiras, in Zend çaranh, = κάρα; the horn in
Sanscrit, çringa, i.e., (according to Burnlouf, Etudes, p. 19) that which proceeds from
and projects out of the head (çiras), Zend çrva = κέρας, ‫ן‬ ֶ‫ר‬ ֶ‫ק‬ (ᐡarn).)
hat He will have once for all said to them, and what they are to suffer to be said to them
for the short space of time till the judgment. The poet, if we have assigned the right date
to the Psalm, has Rabshakeh and his colleagues before his mind, cf. Isa_37:23. The ְ‫,ל‬ as
in that passage, and like ‫ל‬ ֶ‫א‬ in Zec_2:4 (vid., Köhler), has the idea of a hostile tendency.

13. ‫ל‬ፍ rules also over Psa_75:6: “speak not insolence with a raised neck.” It is not to be
construed ‫ק‬ ָ‫ת‬ ָ‫ע‬ ‫אר‬ָ‫וּ‬ ַ‫צ‬ ְ‫,ב‬ with a stiff neck. Parallel passages like Psa_31:19; Psa_94:4, and
more especially the primary passage 1Sa_5:3, show that ‫ק‬ ָ‫ת‬ ָ‫ע‬ is an object-notion, and that
‫אר‬ָ‫וּ‬ ַ‫צ‬ ְ‫ב‬ by itself (with which, too, the accentuation harmonizes, since Munach here is the
vicarius of a distinctive), according to Job_15:26, has the sense of τραχηλιራτες or
ᆓπεραυχοሞντες.
BI 1-10, "For that Thy name is near Thy wondrous works declare.
God’s nearness to the world
I. He is near as the sustainer of a dissolving system (Psa_75:3). The force of
disintegration operates every moment, not only in organized matter, but even in what we
call simple substances, if, indeed, such things exist. The mountains falling come to
nought. Every plant in the great system of vegetation is dissolving; and the great world
of animal life, from the tiniest insect to the hugest monster of the forest or the sea, is
ever in the process of dissolution. What prevents the whole universe tumbling to pieces,
flying off part from part, particle from particle as a log of wood in the flames? No force
short of God. The same principle of disintegration is at work in human society. Families,
societies, Churches, nations, are dissolving; kingdoms are constantly breaking into
pieces. God alone keeps things together, bears up the pillars of a dissolving universe. “He
upholds all things by the word of His power.”
II. He is near as the rebuker of human wickedness (Psa_75:4-5).
1. Three phases of wickedness are here indicated:—
(1) Folly—“Deal not foolishly.” Sin is folly. It is against the reason, the interests,
the dignity and blessedness of existence. “He that sinneth against Me wrongeth
his own soul.”
(2) Haughtiness—“Lift not up the horn.” Pride and arrogance enter into the very
essence of wickedness. “God resisteth the proud,” etc.
(3) Recklessness—“Speak not with a stiff neck.” Bold, shameless, obstinate
disregard to the claims of God and all the moral proprieties.
2. God is present in the world, reproving all the wickedness with the voice of
Providence, by the admonitions of conscience, by the ministry of His Word and the
stricings of Ills Spirit.
III. He is near as the sovereign disposer of all social changes. “For promotion cometh
neither from the east,” etc. “But God is the judge: He putteth down one, and setteth up
another” (1Sa_2:7). He is in the rise and in the fall, not only of empires, but individual
men. “He raiseth up the poor out of the dust,” etc.
IV. He is near—administering to all men dispensations from a common source (Psa_
75:8). What is that cup? Infinite benevolence; and from this cup “He poureth out of the
same,” great natural blessings. “God is good, and His tender mercies are over all the
works of His hand.”
1. The cup is a mixed cup. “Full of mixture.” What an infinite variety of blessings are
in this cup, this cup of level Something from it falls fresh upon every being every

14. hour.
2. The contents of this cup have a different effect upon different characters. To the
righteous it is a pleasant cup. Its blooming, sparkling mixture is delicious and
inspiring. Not so to the wicked; what is delicious and sustaining to the good is
distasteful and pernicious to the evil. Moral character changes subjectively the very
nature of things.
V. He is near to destroy the power of the wicked and to augment the power of the
righteous (Psa_75:10). Matthew Arnold has somewhere described God “as a stream of
tendency that maketh for righteousness.” His meaning, I presume, is that the whole
procedure of God in the moral world tends to put down the wrong and to raise and
glorify the right. (Homilist.)
The nearness of God
God is near—
I. To observe our sins (Job_24:14-15; Psa_139:2-4; Gen_3:9-24; Gen_19:24-28; Jos_
7:24-26; Act_5:1-10).
II. To notice our desires after him (Jer_31:18-20; Luk_15:20).
III. To pardon, sanctify, and justify (Isa_50:7-9).
IV. To answer our prayers (Psa_145:18-19; Isa_65:24).
V. To relieve our wants (Psa_34:10; Psa_84:11; Hab_3:17-18).
VI. To succour us in distress (Psa_34:19; Isa_49:10). VII. To save us from danger (Dan_
3:27). Job; Peter. From this subject we may derive warning to sinners, an
encouragement to the penitent; comfort to believers. (R. Simpson, M. A.)
God’s works declare Him
When that great artist, Dore, was once travelling in Southern Europe, he lost his
passport. When he came to the boundary line where he needed to produce it, the official
challenged him. Said he, “I have lost my passport; but it is all right—I am Dore the artist.
Please let me go on.” “Oh, no,” said the officer; “we have plenty of people representing
themselves as this or that great one.” After some conversation the man said, “Well, I
want you to prove it. Hero is a pencil and some paper. Now, if you are the artist, draw
me a picture.” Dore took the pencil, and with a few master strokes sketched some of the
features of the neighbourhood. Said the man, “Now I am perfectly sure of it. You are
Dore; no other man could do that.” Thus all the works of creation their great Original
proclaim, “that Thy name is near Thy wondrous works declare.”
God revealed in nature
A legend has it that a prophet appealed to God for a sign such as had been granted to
other prophets. In response a tuft of moss opened before the man, and from the rock
beneath rose a lovely violet. As he looked admiringly on the opening leaves he had no
need to ask for signs and wonders, for as he was leaving home his little daughter had
given him a violet precisely like the one created before his eyes. We need not ask to see a
new star flashing gorgeous lights on the darkness of a wintry night, or oaks to spring in a

15. moment from acorns, as demonstrations of a Divine presence. God is as truly revealed in
a little flower as in the most stupendous miracle that could amaze and overwhelm the
mind; Archdeacon Farrar tells about a boy who took a flower with him to his work every
morning. He put the flower on his desk in the schoolroom, and when asked why he did
this, replied that the flower was to remind him of God and keep him from evil thoughts.
(The Signal.)
2 You say, “I choose the appointed time;
it is I who judge with equity.
BAR ES, "When I shall receive the congregation - The marginal rendering is,
“Take a set time.” The phrase is thus rendered in most of the versions. So the Septuagint,
“When I take the time” - ᆋταν λάβω καιρᆵν hotan labō kairon. So the Vulgate, “When I
accept the time.” So Luther, “When in its own time.” So De Wette, “When I take the
time.” According to this interpretation, this is the language of God, as if implying that,
although “the earth” was then “dissolved,” or although disorders were allowed to exist,
yet he would take a set time, or take the appointed time for judgment, and would
pronounce a sentence on the conduct of people, and deal with them in a righteous
manner, punishing the rebellious, and vindicating his own cause. The proper
interpretation of the passage turns on the meaning of the Hebrew word rendered in the
text “congregation” - ‫מועד‬ mô‛êd. See the word explained in the notes at Psa_74:8. It may
mean a set time, an appointed season, 1Sa_13:8, 1Sa_13:11; or a coming together, an
assembly, Job_30:23; or a place of assemblage, as the tabernacle, etc.; Exo_27:21; Exo_
40:22; Psa_74:8. It may, therefore, be applied to the congregation of the Jewish people -
the nation considered as an assemblage for the worship of God; and the idea of taking
this, or receiving this, may be applied to the act of assuming authority or sovereignty
over the people, and hence, the language may be used to denote the entrance on the
discharge of the duties of such sovereignty. The language would be ap plicable to one
who had the right of such an elevation to power - a prince - an heir apparent - in a time
when his right was disputed; when there was an organized opposition to him; or when
the nation was in a state of anarchy and confusion. It seems to me that this supposition
best accords with the proper meaning of the language, and with the scope of the psalm.
I will judge uprightly - I will put down all this opposition to law. I will deal with
exact justice between man and man. I will restore order, and the supremacy of law, to
the state. The language, therefore, according to this interpretation, is not the language of
God, but that of a prince having a right to the throne, and about to ascend it in a time of
great misrule and disorder.

16. CLARKE, "When I shall receive the congregation - When the proper time is
come that the congregation, my people of Israel, should be brought out of captivity, and
received back into favor, I shall not only enlarge them, but punish their enemies. They
shall be cut off and cast out, and become a more miserable people than those whom they
now insult. I will destroy them as a nation, so that they shall never more be numbered
among the empires of the earth.
GILL, "When I shall receive the congregation,.... Some render it, from the Arabic
signification of the word, "the promise" (o); the Spirit promised, the gifts of the Spirit,
which Christ received for men, and gave to men, whereby he executes the judgment or
government of the church committed to him: others the time, so the Septuagint, Vulgate
Latin, Ethiopic, Syriac, and Arabic versions, to which agrees the Targum, the word
signifying a set appointed time, Psa_102:14, and so may respect the time appointed for
the judgment of the world, which when come, Christ will execute in a most righteous
manner, as follows; see Act_17:31, but whereas the people of Israel met at the door of the
tabernacle, which from thence was called "Ohel Moed", the tabernacle of the
congregation; hence the word is used for a congregation, and here designs the general
assembly and church of the firstborn written in heaven, even all the elect of God; these
were received by Christ of his Father in eternity, when he espoused them to himself, and
undertook the care of them; and they are received by him, one by one, in effectual
calling; and in like manner are they received by him into glory at death; but when they
are all gathered in, and are prepared for him as a bride for her husband, then will he
receive them all in a body, and present them to himself a glorious church during the
thousand years' reign; upon which will proceed the judgment of the wicked; see Rev_
20:5,
I will judge uprightly; in equity, in strict justice, in the most righteous manner,
rendering to every man according to his works; hence the future judgment is called a
righteous one, and so is the Judge; no injustice will be done to men, but the strictest
integrity, uprightness, and impartiality, will be observed in pronouncing the several
sentences on the righteous and on the wicked, and in adjudging them to their several
places and states.
HE RY, " He lays himself under an obligation to use his power well, pursuant to the
great trust reposed in him (Psa_75:2): When I shall receive the congregation I will
judge uprightly. Here he takes it for granted that God would, in due time, perfect that
which concerned him, that though the congregation was very slow in gathering to him,
and great opposition was made to it, yet, at length, he should receive it; for what God has
spoken in his holiness he will perform by his wisdom and power. Being thus in
expectation of the mercy, he promises to make conscience of his duty: “When I am a
judge I will judge, and judge uprightly; not as those that went before me, who either
neglected judgment or, which was worse, perverted it, either did no good with their
power or did hurt.” Note, 1. Those that are advanced to posts of honour must remember
they are posts of service, and must set themselves with diligence and application of mind
to do the work to which they are called. He does not say, “When I shall receive the
congregation I will take my ease, and take state upon me, and leave the public business
to others;” but, “I will mind it myself.” 2. Public trusts are to be managed with great
integrity; those that judge must judge uprightly, according to the rules of justice, without
respect of persons.

17. JAMISO , "These verses express the purpose of God to administer a just
government, and in a time of anarchy that He sustains the nation. Some apply the words
to the Psalmist.
receive the congregation — literally, “take a set time” (Psa_102:13; Hos_2:3), or
an assembly at a set time - that is, for judging.
CALVI , "2.When I shall have taken the congregation. The Hebrew verb ‫,יעד‬ yaäd,
signifies to appoint a place or day, and the noun ‫,מועד‬ moed, derived from it, which
is here used, signifies both holy assemblies, or a congregation of the faithful
assembled together in the name of the Lord, and festival, or appointed solemn days.
As it is certain that God is here introduced as speaking, either of these senses will
agree with the scope of the passage. It may be viewed as denoting either that having
gathered his people to himself, he will restore to due order matters which were in a
state of distraction and confusion, or else that he will make choice of a fit time for
exercising his judgment. In abandoning his people for a season to the will of their
enemies, he seems to forsake them and to exercise no care about them; so that they
are like a flock of sheep which is scattered, and wanders hither and thither without
a shepherd. It being his object, then, to convey in these words a promise that he
would remedy such a confused state of things, he very properly commences with the
gathering together of his Church. If any choose rather to understand the word ‫,מועד‬
moed, as referring to time (254) God is to be understood as admonishing his people,
that it is their bounden duty to exercise patience until he actually show that the
proper time is come for correcting vices, since he only has the years and days in his
own power, and knows best the fit juncture and moment for performing this work.
The interpretation to which I most incline is, That, to determine the end and
measure of calamities, and the best season of rising up for the deliverance of his
people, — matters, the determination of which men would willingly claim for
themselves, — is reserved by God in his own hands, and is entirely subject to his
own will. At the same time, I am very well satisfied with the former interpretation,
which refers the passage to the gathering together of the Church. or ought it to
seem absurd or harsh that God is here introduced as returning an answer to the
prayers of his people. This graphic representation, by which they are made to speak
in the first verse, while he is introduced as speaking in the second, is much more
forcible than if the prophet had simply said, that God would at length, and at the
determined time, show himself to be the protector of his Church, and gather her
together again when she should be scattered and rent in pieces. The amount, in
short, is, that although God may not succor his own people immediately, yet he
never forgets them, but only delays until the fit time arrive, the redress which he has
in readiness for them. To judge righteously, is just to restore to a better state
matters which are embroiled and disordered. Thus Paul says,
“Seeing it is a righteous thing with God to recompense tribulation to them that
trouble you; and to you who are troubled rest with us, when the Lord Jesus shall be
revealed from heaven with his mighty angels.” (2 Thessalonians 1:6)

18. God, therefore, declares that it is his office to set in order and adjust those things
which are in confusion, that, entertaining this expectation, we may be sustained and
comforted by means of it in all our afflictions.
SPURGEO , "Ver. 2. When I shall receive the congregation I will judge uprightly.
This is generally believed to be the voice of God, who will, when he accepts his
people, mount his judgment seat and avenge their cause in righteousness. It is
rendered by some, "I will take a set time; "and by others, "I will seize the moment."
"God never is before his time,
He is never too late."
He determines the period of interposition, and when that arrives swift are his blows
and sure are his deliverances. God sends no delegated judge, but sits himself upon
the throne. O Lord, let thy set time come for grace. Tarry no longer, but for the
truth and the throne of Jesus be thou speedily at work. Let the appointed assize
come, O Jesus, and sit thou on thy throne to judge the world in equity.
COFFMA , "Verse 2
"When I shall find the set time,
I will judge uprightly.
The earth and all the inhabitants thereof are dissolved:
I have set up the pillars of it.
(Selah)"
"When I shall find the set time" (Psalms 75:2). Everything in the whole universe is,
as it were, scheduled according to the time God has set for it. In the life of Christ,
one cannot fail to remember the frequent words of Jesus, "My time is not yet come."
The final Judgment Day itself has already been "appointed" by Almighty God (Acts
17:31). Christ was not born until "the fullness of time" had come; and all such
declarations in the Bible indicate that God has set a time-clock monitor upon the
entire progress of history.
McCaw stated that, "The LXX associates this psalm with the invasion of
Sennacherib,"[4] and if that is correct, "Jerusalem was humbled in the dust, and at
the very `eleventh hour' as men reckon things, was the time when God acted."[5]
God never acts because a situation looks desperate, but because the appointed time
has come.
This principle has an application especially in the affairs of history.
"When moral foundations are undermined and seem to be destroyed by the violence
and injustice of men, The Judge of all the Earth has not abdicated his throne. At the

19. correct time, he will restore the balance, capping a `Thousand-Year Reich' with a
uremburg."[6]
More recently we have seen the incredible collapse of the madness known as
Communism, and the "Mother of All Battles" turned into the "Mother of All
Defeats." God still rules in the kingdoms of men.
The wickedness of men being what it is, the world itself could not long stand, except
for the providence of God. "God is the stabilizing strength in the whole picture of
human life on earth. God's power wielded through his sacred institutions shores up
our godless society, by his eternal Truth, and by his guiding hand upon events and
upon the lives of certain men."[7]
Ash expressed it beautifully in these words: "Behind all that trembles is that which
is beyond any shock. God, upon whom all order moral and otherwise is dependent
can surely be trusted to judge with equity."[8]
There are times in history when it appears that the total ruin of all culture and
civilization is threatened; but, "Men cannot so disrupt a world that still belongs to
God, and whose order is upheld by Him."[9]
"The earth and all the inhabitants thereof are dissolved" (Psalms 75:3). Some
scholars take these words as a metaphor of the collapse of human civilization, but
we believe there is a glimpse here of the Eternal Judgment. This does not deny the
other interpretation but suggests it as a valid overtone looking to that Eternal
Morning.
COKE, "Psalms 75:2. When I shall receive, &c.— When I find the appointed time, I
execute righteous judgment; Mudge: who observes, that this and the following verse
contain the words of God, in answer to the first verse: that now the time was come
for him to do justice, and therefore the earth melted before him. This it might well
do, as he had first set up the pillars of it; for so the last clause of the third verse
should be rendered. It stood firmly only by his order, and therefore must be
dissolved whenever he pleases.
ELLICOTT, "(2) When I.—Rather, When I have chosen my time, I will judge
uprightly. This sense: “my time” being shown by the emphatic “I” of the Hebrew.
(Comp. Acts 17:31.) The word rendered in the Authorised Version “congregation”
(moed), has plainly here its first derivative sense of a set time, or “occasion.” (Comp.
Psalms 102:13; Habakkuk 2:3.) So LXX. and Vulg. here; but Symmachus gives
“synagogue.”
It is quite clear that the speaker of these words is God Himself, who suddenly, as in
Psalms 46:10, breaks in with the announcement of judgment. But how far the Divine
utterance extends in the psalm is not quite clear. Some end it with Psalms 75:3;
others with Psalms 75:5.
WHEDO , "2. When I shall receive the congregation—We must certainly recognise

20. the historic ground of Psalms 75:2-3, before any spiritual or prophetic sense is
admissible. The king is speaking to God. He states what he will do when he shall
take his seat in the assembly, namely, perform the highest function of his office
faithfully. “When I shall receive,” or take the place of authority in the stated
assembly for the administration of justice, I will judge uprightly. He first thanks
God for deliverance, then his heart turns to his distracted people, and, as God’s
minister to them, he pledges uprightness of decision. This is part of his gratitude
offering. All nations have had their times of restoring order and prosperity after the
shattering effects of war, and this example of the pious king of Judah is worthy of
universal adoption as the soundest state policy.
PULPIT,"When I shall receive the congregation; rather, when I shall have
appointed a set time. It is agreed that the speaker, in this verse and the next, is God,
who announces that he is about to descend in judgment. This, however, he will do
"at his own set time," for which men must wait patiently (comp. Habakkuk 2:3). I
will judge uprightly; or, "with uprightness" (comp. Psalms 58:1).
BE SO , "Psalms 75:2. When I shall receive the congregation — The first verse
was spoken by many persons, We give thanks, &c.; here the speaker is one, and that
one is plainly a ruler, who promises that when he shall have received the
congregation, or, as ‫מועד‬ may be properly rendered, an appointed, or fit time, or
season; that is, when he shall be established in power and authority, at a fit time and
place, he will judge uprightly, and introduce a thorough reformation into a kingdom
which, as the following verse makes manifest, stood greatly in need of it. From these
circumstances Dr. Horne, with several other commentators, thinks it probable
“David is speaking here of his advancement to the throne of Israel, and the intended
rectitude of his administration when he should be settled thereon.”
3 When the earth and all its people quake,
it is I who hold its pillars firm.[b]
BAR ES, "The earth and all the inhabitants thereof are dissolved - The
word rendered “dissolved” means properly to melt, to flow down; then, to melt away, to
pine away, to perish. Isa_64:7; Job_30:22; Nah_1:5; Psa_107:26. Here it means that
there was, as it were, a general breaking up of things; or that none of the institutions of
the land seemed to have any stability. There seemed to be no government, but universal
anarchy and confusion.

21. I bear up the pillars of it - Of the earth; of society. The earth here is compared with
an edifice supported by pillars. Compare Jdg_16:26; 1Sa_2:8; 1Ti_3:15. As applied to a
prince or ruler, this means that the permanent structure of the state, the welfare of
society, depended on his administration. If, according to the view of others, it is applied
to God, the meaning is, that as he upholds the world, there cannot be permanent
misrule; that amidst all the commotions of earth, and all that seemed to threaten ruin,
his hand sustained all, and he would not allow things to proceed to permanent disorder.
In the former case, the assertion would be true if a prince felt that he had power to
support the government, and to restore order; in the latter case, it must be true, for God
sustains the earth, and as he can check disorder when he shall judge it best to interpose,
so he will not permit it ultimately to prevail.
Selah - A musical pause. See the notes at Psa_3:2.
CLARKE, "The earth and all the inhabitants thereof are dissolved - They all
depend on me; and whenever I withdraw the power by which they exist and live, they are
immediately dissolved.
I bear up the pillars of it - By the word of my power all things are upheld, and
without me nothing can subsist. Those who consider this Psalm to have been written by
David before he was anointed king over All Israel, understand the words thus: “All is at
present in a state of confusion; violence and injustice reign: but when ‘I shall receive the
whole congregation,’ when all the tribes shall acknowledge me as king, I will reorganize
the whole constitution. It is true that the land and all its inhabitants are dissolved -
unsettled and unconnected by the bands of civil interest. The whole system is
disorganized: ‘I bear up the pillars of it;’ the expectation of the chief people is placed
upon me; and it is the hope they have of my coming speedily to the throne of all Israel
that prevents them from breaking out into actual rebellion.”
GILL, "The earth and all the inhabitants thereof are dissolved,.... Or "melted"
(p); the inhabitants, through fear and dread of the righteous Judge, appearing in the
clouds of heaven, and of the wrath that is coming on they are deserving of; and the earth,
through fire, when the heavens being on fire shall be dissolved, the elements melt with
fervent heat, and the earth and the works therein shall be burnt up, 2Pe_3:10.
I bear up the pillars of it.: so that it shall not utterly perish; for though by the fire, at
the general conflagration, the heavens and the earth will be so melted and dissolved as to
lose their present form, and shall be purged and purified from all noxious qualities, the
effects of sin; yet the substance will remain, out of which will be formed new heavens
and a new earth, and this through the power of Christ sustaining it, and preserving it
from entire destruction or annihilation. R. Obadiah by "pillars" understands in a
figurative sense the righteous, for whose sake the world is continued in its being; these
at the general conflagration will be bore up and preserved by Christ, whom they shall
meet in the air, even the church, who is the pillar and ground of truth; and not only the
ministers of the Gospel, who are pillars in Christ's house, but also every believer, which
is a pillar there, that shall never go out, 1Ti_3:15. Aben Ezra and Kimchi interpret the
pillars of the mountains.

22. HE RY, "He promises himself that his government would be a public blessing to
Israel, Psa_75:3. The present state of the kingdom was very bad: The earth and all the
inhabitants thereof are dissolved; and no marvel, when the former reign was so
dissolute that all went to wrack and ruin. There was a general corruption of manners, for
want of putting the laws in execution against vice and profaneness. They were divided
one from another for want of centering, as they ought to have done, in the government
God had appointed. They were all to pieces, two against three and three against two,
crumbled into factions and parties, which was likely to issue in their ruin; but I bear up
the pillars of it. Even in Saul's time David did what he could for the public welfare; but
he hoped that when he had himself received the congregation he should do much more,
and should not only prevent the public ruin, but recover the public strength and beauty.
Now, 1. See the mischief of parties; they melt and dissolve a land and the inhabitants of
it. 2. See how much one head frequently holds up. The fabric would have sunk if David
had not held up the pillars of it. This may well be applied to Christ and his government.
The world and all the inhabitants of it were dissolved by sin; man's apostasy threatened
the destruction of the whole creation. But Christ bore up the pillars of it; he saved the
whole world from utter ruin by saving his people from their sins, and into his hand the
administration of the kingdom of Providence is committed, for he upholds all things by
the word of his power, Heb_1:3.
JAMISO , "pillars of it — (1Sa_2:8).
CALVI , "3.The earth is dissolved, and all its inhabitants. Many commentators are
of opinion that these words are properly applicable to Christ, at whose coming it
behoved the earth and its inhabitants to be shaken. He reigns, as we know, that he
may destroy the old man, and he commences his spiritual kingdom with the
destruction of the flesh; but he conducts his administration in such a manner as that
afterwards there follows the restoration of the new man. Of the second part of the
verse, I will establish the pillars of it, they make the same application, explaining it
as if Christ had said, As soon as I come into the world, the earth with its inhabitants
shall melt and be dissolved; but immediately after I will establish it upon firm and
solid foundations; for my elect ones, renewed by my Spirit, shall no longer be like
grass or withered flowers, but shall have conferred upon them new and unwonted
stability. I do not, however, think that such a refined interpretation ever entered
into the mind of the prophet, whose words I consider as simply meaning, that
although the earth may be dissolved, God has the props or supports of it in his own
hand. This verse is connected with the preceding; for it confirms the truth that God
in due time will manifest himself to be an impartial and righteous judge; it being an
easy matter for him, although the whole fabric of the world were fallen into ruins, to
rebuild it from its decayed materials. At the same time, I have no doubt that there is
a reference to the actual state of things in the natural world. The earth occupies the
lowest place in the celestial sphere, and yet instead of having foundations on which
it is supported, is it not rather suspended in the midst of the air? Besides, since so
many waters penetrate and pass through its veins, would it not be dissolved were it
not established by the secret power of God? While, however, the prophet alludes to
the natural state of the earth, he, nevertheless, rises higher, teaching us, that were
the world even in ruins, it is in the power of God to re-establish it.

23. SPURGEO , "Ver. 3. The earth and all the inhabitants thereof are dissolved. When
anarchy is abroad, and tyrants are in power, everything is unloosed, dissolution
threatens all things, the solid mountains of government melt as wax; but even then
the Lord upholds and sustains the right.
I bear up the pillars of it. Hence, there is no real cause for fear. While the pillars
stand, and stand they must for God upholds them, the house will brave out the
storm. In the day of the Lord's appearing a general melting will take place, but in
that day our covenant God will be the sure support of our confidence.
"How can I sink with such a prop
As my eternal God,
Who bears the earth's huge pillars up,
And spreads the heavens abroad."
Selah. Here may the music pause while the sublime vision passes before our view; a
world dissolved and an immutable God uplifting all his people above the terrible
commotion.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 3. I bear up the pillars of it. I prevent it from falling to pieces, as a house,
supported by columns too weak to bear its weight, would do. Daniel Cresswell.
Ver. 3. I bear up the pillars of it. Learn to whom the glory of bearing up the world is
due. God's providence is the true Atlas which supports the world, and doth shoulder
up the world, whilst it treads on sin and sinners. Upon a serious view taken of
providence on this wise displayed, we may say as they said of old, "The Lord, he is
the God; the Lord he is the God, "1 Kings 18:39. Thomas Crane.
Ver. 3. We can imagine a monarch, and especially an eastern monarch, in the
plenitude of his power, and the arrogance of his pride, as he casts his haughty
glance over the ensign of his might, saying to himself, "I bear up the pillars of the
earth." But one could never imagine such a thought arising in the heart, or
proceeding from the lips of David or Hezekiah. I know not who of the sons of Adam,
frail and feeble at their best estate, could have ever said, The earth and all the
inhabitants thereof are dissolved: I bear up the pillars of it. I know of none but him
who said, "All power is given unto me in heaven and in earth, "and who, as he said
these words, ascended up into heaven to exercise that sovereignty, and repair that
mighty ruin which had been wrought on earth when Satan triumphed in Paradise.
Barton Bouchier.
ELLICOTT, "(3) The earth . . .—Better—
“Are earth and all its inhabitants dissolved?
It was I adjusted its pillars.”
(See Hannah’s song, 1 Samuel 2:8.) Though the crisis be such that all is confusion
and anarchy (comp. Isaiah 24:19-20 for the figure), there is no cause for fear; there
is still a Ruler in heaven, He who built up the edifice which now seems to totter to its
fall. The verb rendered in the Authorised Version “bear up,” is used in Job 28:15,
Isaiah 40:12 in the sense of “weighing” or “measuring;” but with the same allusion

24. to the creative work of God. Here it plainly means, so to adjust the pillars as to
make them equal to the weight they have to bear.
The “pillars” are the “mountains,” as in Job 26:11. (See ote, Psalms 24:2.) Comp.
Shelley—
“Sunbeam proof, I hang like a roof,
The mountains its columns are.”
WHEDO , "3. The earth and all the inhabitants… are dissolved—A figurative
description of a wasted country and a dispirited people.
Dissolved— Melted, become faint with fear and discouragement. Psalms 107:26;
Ezekiel 21:15. Isaiah 14:31, “Thou, whole Palestina, art dissolved:” this latter is
spoken of this same or a subsequent Assyrian invasion.
Earth—The land—the “earth” so far as relates to Hebrew territory. To the eye the
desolation seemed world wide.
I bear up the pillars of it—I adjust its pillars. The king still speaks in the name of
God. Every thing in the kingdom is shaken and thrown out of order except the
throne. From this solid centre and basis the reconstruction of government and the
restoration of order and prosperity must proceed. “The pillars and foundations of
the earth signify those fundamental laws which are essential to the existence and
well being of society.”—French and Skinner. The lofty image here employed is often
used to denote the shaking or overthrow of governments. Psalms 46:2; Psalms 82:5;
Jeremiah 4:23-27. It is quite common for interpreters to apply this to God, or to
Christ as king, as speaking of himself and of mankind; but it is a safer method of
interpretation to follow the historic and literal sense where it adequately meets the
import of the language. To spiritualize historic facts does not interpret them; but the
underlying moral of history is of universal application, and both fact and moral are
given in holy Scripture to illustrate the divine government.
BE SO , "Psalms 75:3. The earth — Or land; and all the inhabitants thereof are
dissolved — Or melted, as ‫,נמגים‬ nemogim, may be rendered. It seems to mean,
either that the Israelitish affairs were thrown into confusion, and the frame of the
government dissolved by their civil distractions, or that the people were consumed
and destroyed by the continual irruptions of foreign enemies. I bear up the pillars of
it — How much soever I am traduced by mine enemies, as the great disturber of the
land, I must do myself this right to affirm that, under God, I do support and
establish it, by maintaining religion and justice, by appointing, countenancing, and
supporting good magistrates, and by encouraging the Lord’s prophets and servants,
and all good men, who are indeed the pillars of a nation.
EBC, "Such a "set time" has arrived, as Psalms 75:3 proceeds to declare.

25. Oppression and corruption have gone so far that "the earth and its inhabitants" are
as if "dissolved." All things are rushing to ruin. The psalmist does not distinguish
between the physical and the moral here. His figure is employed in reference to both
orders, which he regards as indissolubly connected. Possibly he is echoing Psalms
46:6, "The earth melted," though there the "melting" is an expression for dread
occasioned by God’s voice, and here rather refers to the results of "the proud man’s
wrong." At such a supreme moment, when the solid framework of society and of the
world itself seems to be on the point of dissolution, the mighty Divine Personality
intervenes; that strong hand is thrust forth to grasp the tottering pillars and stay
their fall; or, in plain words, God Himself then intervenes to reestablish the moral
order of society, and thus to "save the sufferers." {Comp. Hannah’s song in 1
Samuel 2:8} That intervention has necessarily two aspects, being on the one hand
restorative, and on the other punitive. Therefore in Psalms 75:4 and Psalms 75:5
follow Divine warnings to the "fools" and "wicked," whose insolent boasting and
tyranny have provoked it. The word rendered "fools" seems to include the idea of
boastfulness as well as folly in the Biblical sense of that word, which points to moral
rather than to merely intellectual aberration. "Lifting up the horn" is a symbol of
arrogance. According to the accents, the word rendered "stiff" is not to be taken as
attached to "neck," but as the object of the verb "speak," the resulting translation
being, "Speak not arrogance with a [stretched out] neck"; and thus Delitzsch would
render. But it is more natural to take the word in its usual construction as an epithet
of "neck," expressive of superciliously holding a high head. Cheyne follows
Baethgen in altering the text so as to read "rock" for "neck"-a slight change which
is supported by the LXX rendering ("Speak not unrighteousness against God")-and
renders "nor speak arrogantly of the rock." Like the other advocates of a
Maceabean date, he finds here a reference to the mad blasphemies of Antiochus
Epiphanes; but the words would suit Rabshakeh’s railings quite as well.
PULPIT, "The earth and all the inhabitants thereof are dissolved. They "melt" with
fear (Psalms 44:6), either at God's coming in judgment, or at the dissolution which a
hostile invasion is bringing on their land. I bear up the pillars of it. Meanwhile God
upholds, and will uphold, both the moral and physical order of things. He will
neither suffer the earth to be moved, nor the supports on which society depends to
fail and crumble away.
4 To the arrogant I say, ‘Boast no more,’
and to the wicked, ‘Do not lift up your horns.[c]

26. BAR ES, "I said unto the fools - To the wicked people in rebellion. Folly and
wickedness in the Bible are synonymous terms, as they are identical in fact. See the notes
at Psa_14:1.
Deal not foolishly - Act not foolishly; carry not out your wicked plans. Do not
pursue your schemes of wickedness and folly, for they cannot be successful, and they will
only tend to involve you in ruin.
And to the wicked - The wicked people engaged in rebellion - either against a lawful
human government, or against God.
Lift not up the horn - The horn is a symbol of strength. Compare Job_16:15; Dan_
7:7-8, Dan_7:11, Dan_7:21; Dan_8:5, Dan_8:8-9, Dan_8:21. This is to be understood as
the language of the person represented as speaking in the psalm - whether a prince, or
whether God himself. It is counsel addressed to the wicked, that they should not attempt
to put forth their strength in the accomplishment of their evil purposes. The reason
given for this is stated in Psa_75:6, namely, that success does not depend on chance, or
on human power, but must come from God.
CLARKE, "I said unto the fools - I have given the idolatrous Chaldeans sufficient
warning to abandon their idols, and worship the true God; but they would not. I have
also charged the wicked, to whom for a season I have delivered you because of your
transgressions, not to lift up their horn - not to use their power to oppress and destroy.
They have, notwithstanding, abused their power in the persecutions with which they
have afflicted you. For all these things they shall shortly be brought to an awful account.
On the term horn, see the note on Luk_1:69.
GILL, "I said unto the fools,.... To the vain gloriosos, proud boasters, mockers, and
scoffers at the day of judgment, and burning of the world:
deal not foolishly; by glorying in themselves, boasting of their riches, and trusting in
them; singing a requiem to themselves on account of their abundance, and by putting
away the evil day far from them:
and to the wicked, lift not up the horn; of power, grandeur, and wealth, and use it
to the injury of others; or be so elated with it as to look with disdain on others; or
imagine they shall always continue in this exalted state, as antichrist the horned beast
does, Rev_18:7, the allusion is to horned beasts, particularly harts, which lift up their
heads and horns in great pride (p): the phrase signifies to behave proudly and haughtily.
HE RY, " He checks those that opposed his government, that were against his
accession to it and obstructed the administration of it, striving to keep up that vice and
profaneness which he had made it his business to suppress (Psa_75:4, Psa_75:5): I said
unto the fools, Deal not foolishly. He had said so to them in Saul's time. When he had
not power to restrain them, yet he had wisdom and grace to reprove them, and to give
them good counsel; though they bore themselves high, upon the favour of that unhappy

27. prince, he cautioned them not to be too presumptuous. Or, rather, he does now say so to
them. As soon as he came to the crown he issued out a proclamation against vice and
profaneness, and here we have the contents of it. 1. To the simple sneaking sinners, the
fools in Israel, that corrupted themselves, to them he said, “Deal not foolishly; do not act
so directly contrary both to your reason and to your interest as you do while you walk
contrary to the laws God has given to Israel and the promises he has made to David.”
Christ, the son of David, gives us this counsel, issues out this edict, Deal not foolishly.
He who is made of God to us wisdom bids us be wise for ourselves, and not make fools of
ourselves. 2. To the proud daring sinners, the wicked, that set God himself at defiance,
he says, “Lift not up the horn; boast not of your power and prerogatives; persist not in
your contumacy and contempt of the government set over you; lift not up your horn on
high, as though you could have what you will and do what you will; speak not with a stiff
neck, in which is an iron sinew, that will never bend to the will of God in the
government; for those that will not bend shall break; those whose necks are stiffened are
so to their own destruction.” This is Christ's word of command in his gospel, that every
mountain will be brought low before him, Isa_40:4. Let not the anti-christian power,
with its heads and horns, lift up itself against him, for it shall certainly be broken to
pieces; what is said with a stiff neck must be unsaid again with a broken heart, or we are
undone. Pharaoh said with a stiff neck, Who is the Lord? But God made him know to his
cost.
JAMISO , "Here the writer speaks in view of God’s declaration, warning the wicked.
Lift ... up the horn — to exalt power, here, of the wicked himself - that is, to be
arrogant or self-elated.
CALVI , "4.I said to the fools, Act not foolishly. (255) After he has set the office of
God full in his own view and in the view of the faithful, he now triumphs over all the
ungodly, whom he impeaches of madness and blind rage, the effect of their despising
God, which leads them to indulge to excess in pride and self-gloriation. This holy
boasting to which he gives utterance depends upon the judgment, which in the name
of God he denounced to be at hand; for when the people of God expect that he is
coming to execute judgment, and are persuaded that he will not long delay his
coming, they glory even in the midst of their oppressions. The madness of the
wicked may boil over and swell with rage, and pour forth floods to overwhelm
them; but it is enough for them to know that their life is protected by the power of
God, who can with the most perfect ease humble all pride, and restrain the most
daring and presumptuous attempts. The faithful here deride and despise whatever
the wicked plot and conspire to execute, and bid them desist from their madness;
and in calling upon them to do this, they intimate that they are making all this stir
and commotion in vain, resembling madmen, who are drawn hither and thither by
their own distempered imaginations. It is to be observed, that the Psalmist
represents pride as the cause or mother of all rash and audacious enterprises. The
reason why men rush with such recklessness upon unlawful projects most certainly
is, that blinded by pride, they form an undue and exaggerated estimate of their own
power. This being a malady which is not easily eradicated from the hearts of men,
the admonition, Lift not up your horn on high (256) is repeated once and again.
They are next enjoined not to speak with a fat or a stiff neck; by which is meant that

28. they should not speak harshly and injuriously; (257) for it is usual with proud
persons to erect the neck and raise the head when they pour forth their menaces.
Others translate the words, Speak not stiffly with your neck; but the other
translation is the more correct.
SPURGEO , "Ver. 4. I said unto the fools, Deal not foolishly. The Lord bids the
boasters boast not, and commands the mad oppressors to stay their folly. How calm
is he, how quiet are his words, yet how divine the rebuke. If the wicked were not
insane, they would even now hear in their consciences the still small voice bidding
them cease from evil, and forbear their pride.
And to the wicked, Lift not up the horn. He bids the ungodly stay their haughtiness.
The horn was the emblem of boastful power; only the foolish, like wild and savage
beasts, will lift it high; but they assail heaven itself with it, as if they would gore the
Almighty himself. In dignified majesty he rebukes the inane glories of the wicked,
who beyond measure exalt themselves in the day of their fancied power.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 4. Fools. The ungodly are spiritual fools. If one had a child very beautiful, yet if
he were a fool, the parent would have little joy in him. The Scripture hath dressed
the sinner in a fool's coat: and let me tell you, better be a fool void of reason, than a
fool void of grace: this is the devil's fool. Proverbs 14:9. Is not he a fool who refuseth
a rich portion? God offers Christ and salvation, but the sinner refuseth this portion:
"Israel would none of me." Psalms 81:11. Is not he a fool who prefers an annuity
before an inheritance? Is not he a fool who tends his mortal part, and neglects his
angelical part? As if one should paint the wall of his house, and let the timber rot. Is
not he a fool who will feed the devil with his soul? As that emperor who fed his lion
with a pheasant. Is not he a fool who lays a snare for himself? Proverbs 1:18. Who
consults his own shame? Habakkuk 2:10. Who loves death? Proverbs 8:36. Thomas
Watson.
COFFMA , "Verse 4
"I said unto the arrogant,
Deal not arrogantly;
And to the wicked, Lift not up the horn:
Lift not up your horn on high;
Speak not with a stiff neck.
For neither from the east, nor from the west,
or yet from the south, cometh lifting up."
Some interpreters ascribe the words of these verses to the psalmist, or to the
"congregation," but we believe Delitzsch is correct. "The utterance of God is also

29. continued after the Selah. It is not the people of God who turn to the enemies with
words of warning; it is God himself who speaks."[10]
"Lift not up the horn" (Psalms 75:4). This means that, "One should not vaunt his
own powers."[11] Rawlinson gave the meaning as, "Be not fierce and menacing like
a bull threatening with his horns."[12]
" either from east ... west ... south ... cometh lifting up" (Psalms 75:6). The
significance of the omission of "north" here lies in the fact that, "Foreign invasions
of Israel generally came from the north; and deliverance would logically have been
expected from some other direction."[13]
McCaw suggested that this affords presumptive evidence that the threatened
destruction of Jerusalem by Sennacherib might have been the occasion.[14]
COKE, "Psalms 75:4. I said unto the fools, &c.— I gave notice to wild impious fools,
behave not impiously. These, to the ninth verse, are the author's words, in
consequence of God's declaration; in which he gives fair notice to impious persons
to beware of insolence, and not to attribute success to random causes, or forces
coming from this or that quarter, but to God; who, in the proper time, will do
justice to all the world, out of that cup which he held in his hand; and they might
depend upon it, that he would oblige the wicked to drink the very dregs of it.
Mudge.
WHEDO , "4. I said unto the fools—The king still speaks as God’s vicar. I said to
the haughty, who by reason of their successes had grown insolent.
Deal not foolishly—Scornfully, boastfully.
Lift not up the horn—Toss not high your horn defiantly, as the infuriated bull,
“from a sense of your strength, and with intention to strike.”—Hengstenberg.
Speak not with a stiff neck—With an arrogant neck, a hard neck, a neck of
impudence. The allusion is to the lofty tossing of the head of the bison, (when
brought to bay,) displaying the pride and strength of his powerful neck.
BE SO , "Verse 4-5
Psalms 75:4-5. I said — With authority and command; unto the fools — The
wicked: I charged them; Deal not foolishly — Desist from your impious and
injurious practices, which shall not now go unpunished as they have done. Lift not
up your horn, &c. — Do not carry yourselves with pride and arrogance, boasting of
your own strength; or with scorn and contempt toward me or any others of God’s
people. It is a metaphor taken from untamed oxen, which will not bow their heads to
receive the yoke, but lift up their heads and horns to avoid it. Or, ‫,למרום‬ lammarom,
rendered, on high, means, against the high one, that is, against God, who is
mentioned under this same title, Psalms 56:2 ; Isaiah 57:15. Speak not —

30. Against me and my government; with a stiff neck — With pride and contempt of my
person, and with rebellion against God’s will declared concerning my advancement,
of which you are not ignorant: see 2 Samuel 3:17-18.
PULPIT, "I said. It is doubtful who is the speaker. Professor Cheyne regards the
entire passage from the beginning of Psalms 75:2 to the end of Psalms 75:5 as
spoken by the Almighty; but most commentators assign Psalms 75:4 and Psalms
75:5 to the psalmist or the people of Israel. Unto the fools; i.e. to the enemy which
was attacking Israel; literally, to the boasters, or to the arrogant ones (see Revised
Version). Deal not foolishly; rather, deal not so arrogantly. Do not set yourselves so
proudly against the Almighty. And to the wicked, Lift not up the horn; i.e. be not
fierce and menacing, like a bull who threatens with his horns.
5 Do not lift your horns against heaven;
do not speak so defiantly.’”
BAR ES, "Lift not up your horn on high - In a proud, self-confident, arrogant
manner.
Speak not with a stiff neck - With arrogance and pride; in a haughty, imperious
manner. The word rendered “stiff” (literally “a neck of stiffness”) - ‫עתק‬ ‛âthâq - means
properly bold, impudent, wicked; and the idea is that of speaking as those do who are
impudent, shameless, bold, licentious - indicating confidence in themselves, and a
reckless disregard of truth and of the rights of others. The Septuagint and the Vulgate
render it, “And speak not unrighteousness against God.”
CLARKE, "Speak not with a stiff neck - Mr. Bruce has observed that the
Abyssinian kings have a horn on their diadem; and that the keeping it erect, or in a
projecting form, makes them appear as if they had a stiff neck; and refers to this passage
for the antiquity of the usage, and the appearance also.
GILL, "Lift not up your horn on high,.... Or "against the most High" (q); as the

31. little horn, or the beast with ten horns, antichrist, does, whose look is more stout than
his fellows, and opens his mouth in blasphemy against God, his name, his tabernacle,
and them that dwell in heaven, Dan_7:8,
speak not with a stiff neck; arrogantly, proudly, and haughtily: or "hard things with
a neck" (r); hard speeches against Christ and his people with an outstretched neck, in an
imperious and insolent manner; for the righteous Judge will convince such of their hard
speeches, and condemn them for them; Jud_1:14.
JAMISO , "speak ... neck — insolently.
CALVI , "6.For exaltations come neither from the east nor from the west. (258)
The prophet here furnishes an admirable remedy for correcting pride, when he
teaches us that promotion or advancement proceeds not from the earth but from
God alone. That which most frequently blinds the eyes of men is, their gazing about
on the right hand and on the left, and their gathering together from all quarters
riches and other resources, that, strengthened with these, they may be able to gratify
their desires and lusts. The prophet, therefore, affirms, that in not rising above the
world, they are laboring under a great mistake, since it is God alone who has the
power to exalt and to abase. “This,” it may be said, “seems to be at variance with
common experience, it being the fact, that the majority of men who attain to the
highest degrees of honor, owe their elevation either to their own policy and
underhand dealing, or to popular favor and partiality, or to other means of an
earthly kind. What is brought forward as the reason of this assertion, God is judge,
seems also to be unsatisfactory.” I answer, that although many attain to exalted
stations either by unlawful arts, or by the aid of worldly instrumentality, yet that
does not happen by chance; such persons being advanced to their elevated position
by the secret purpose of God, that forthwith he may scatter them like refuse or
chaff. The prophet does not simply attribute judgment to God. He also defines what
kind of judgment it is, affirming it to consist in this, that, casting down one man and
elevating another to dignity, he orders the affairs of the human race as seemeth good
in his sight. I have stated that the consideration of this is the means by which
haughty spirits are most effectually humbled; for the reason why worldly men have
the daring to attempt whatever comes into their minds is, because they conceive of
God as shut up in heaven, and think not that they are kept under restraint by his
secret providence. In short, they would divest him of all sovereign power, that they
might find a free and an unimpeded course for the gratification of their lusts. To
teach us then, with all moderation and humility, to remain contented with our own
condition, the Psalmist clearly defines in what the judgment of God, or the order
which he observes in the government of the world, consists, telling us that it belongs
to him alone to exalt or to abase those of mankind whom he pleases.
From this it follows that all those who, spreading the wings of their vanity, aspire
after any kind of exaltation, without any regard to or dependence upon God, are
chargeable with robbing him as much as in them lies of his prerogative and power.
This is very apparent, not only from their frantic counsels, but also from the

32. blasphemous boastings in which they indulge, saying, Who shall hinder me? What
shall withstand me? as if, forsooth! it were not an easy matter for God, with his nod
alone, suddenly to cast a thousand obstacles in their way, with which to render
ineffectual all their efforts. As worldly men by their fool-hardihood and perverse
devices are chargeable with endeavoring to despoil God of his royal dignity, so
whenever we are dismayed at their threatenings, we are guilty of wickedly setting
limits to the sovereignty and power of God. If, whenever we hear the wind blowing
with any degree of violence, (259) we are as much frightened as if we were stricken
with a thunderbolt from heaven, such extreme readiness to be thrown into a state of
consternation manifestly shows that we do not as yet thoroughly understand the
nature of that government which God exercises over the world. We would, no doubt,
be ashamed to rob him of the title of judge; yea, there is almost no individual who
would not shrink with horror at the thought of so great a blasphemy; and yet, when
our natural understanding has extorted from us the confession that he is the judge
and the supreme ruler of the world, we conceive of him as holding only a kind of
inactive sovereignty, which I know not how to characterise, as if he did not govern
mankind by his power and wisdom. But the man who believes it to be an established
principle that God disposes of all men as seemeth good in his sight, and shapes to
every man his condition in this world, will not stop at earthly means: he will look
above and beyond these to God. The improvement which should be made of this
doctrine is, that the godly should submit themselves wholly to God, and beware of
being lifted up with vain confidence. When they see the impious waxing proud, let
them not hesitate to despise their foolish and infatuated presumption. Again,
although God has in his own hand sovereign power and authority, so that he can do
whatever he pleases, yet he, is styledjudge, to teach us that he governs the affairs of
mankind with the most perfect equity. Whence it follows, that every man who
abstains from inflicting injuries and committing deeds of mischief, may, when he is
injured and treated unjustly, betake himself to the judgment-seat of God.
SPURGEO , "Ver. 5. Lift not up your horn on high. For their abounding pride
there is a double rebuke. A word from God soon abases the lofty. Would to God that
all proud men would obey the word here given them; for, if they do not, he will take
effectual means to secure obedience, and then woe will come upon them, such as
shall break their horns and roll their glory in the mire for ever.
Speak not with a stiff neck. Impudence before God is madness. The outstretched
neck of insolent pride is sure to provoke his axe. Those who carry their heads high
shall find that they will be lifted yet higher, as Haman was upon the gallows which
he had prepared for the righteous man. Silence, thou silly boaster! Silence! or God
will answer thee. Who art thou, thou worm, that thou shouldest arrogantly object
against thy Maker's laws and cavil at his truth? Be hushed, thou vainglorious
prater, or vengeance shall silence thee to thine eternal confusion.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 5. Horn. The word horn was used in the Hebrew metaphorically to express
either honour, as Ps 112:9 132:18, etc.; or strength, Micah 4:13, "I will make thine
horn iron." De 33:17, etc. To humble and cast down was often represented by the
figure of breaking or cutting off the horn, as here (Psalms 75:10). La 2:3, "Cut off

33. all the horn of Israel." To exalt the horn of any one was to bestow honour and
dignity upon him; so also, to make it bud. Ps 132:17 89:18 Ezekiel 29:21. Here, to lift
up the horn betokens presumption. It was also somewhat later a symbol for
kingdom, Zechariah 1:18, and Daniel. "Four Friends."
Ver. 5. Speak not with a stiff neck. Mr. Bruce has observed that the Abyssinian
kings have a horn on their diadem; and that the keeping it erect, or in a projecting
form, makes them appear as if they had a stiff neck; and refers to this passage for
the antiquity of the usage, and the appearance also. Adam Clarke.
6 o one from the east or the west
or from the desert can exalt themselves.
BAR ES, "For promotion - The word used here in the original, and rendered
“promotion” - ‫הרים‬ hariym - is susceptible of two quite different significations. According
to one - that which is adopted by our translators - it is the infinitive (Hiphil) of ‫רום‬ rûm,
“to raise” - the word used in Psa_75:5-6, and there rendered “lift up.” Thus it would
mean, that to “lift up” is not the work of people, or is not originated by the earth - does
not originate from any part of it, east, west, or south, but must come from God alone.
According to the other view, this word is the plural of ‫הר‬ har, “mountain,” and would
mean that something - (something understood - as “judgment”) - comes not “from the
east, nor the west, nor from the desert of mountains,” the mountainous regions of the
south, but must come from God. The Septuagint, the Latin Vulgate, and the ancient
versions generally, adopt the latter interpretation. De Wette renders it as our translators
have done. This interpretation - rendering it promotions - seems to be the true one, for
in the two previous verses this was the prominent idea - a caution against attempting to
“lift themselves up,” or to exalt themselves, and in this and the following verse a reason
is given for this caution, to wit, that the whole question about success or prosperity
depends not on anything here below; not on any natural advantages of situation, or on
any human skill or power; but on God alone. It was in vain, in regard to such an object,
to form human alliances, or to depend on natural advantages; and therefore people
should not depend on these things, but only on God.
Neither from the east - literally, from the outgoing; that is, of the sun. The
meaning may either be that success would not depend on any natural advantages of
country furnished in the East; or that the persons referred to were seeking to form
alliances with an Eastern people, and then the statement would be that no such alliances
would of themselves secure success.
Nor from the west - The setting; that is, the place where the sun goes down. This
also may refer either to the natural advantages of a Western country, or to some alliance

34. which it was intended to form with the people there.
Nor from the south - Margin, as in Hebrew, “desert.” The reference is to the rocky
and barren regions south of Palestine, and the allusion here also may be either to some
natural advantages of those regions, or to some alliance which it was proposed to form.
CLARKE, "For promotion cometh neither from the east, etc. - As if the Lord
had said, speaking to the Babylonians, None of all the surrounding powers shall be able
to help you; none shall pluck you out of my hand. I am the Judge: I will pull you down,
and set my afflicted people up, Psa_75:7.
Calmet has observed that the Babylonians had Media, Armenia, and Mesopotamia on
the East; and thence came Darius the Mede: that it had Arabia, Phoenicia, and Egypt on
the West; thence came Cyrus, who overthrew the empire of the Chaldeans. And by the
mountains of the desert, ‫הרים‬ ‫מדבר‬ midbar harim, which we translate South, Persia, may
be meant; which government was established on the ruins of the Babylonish empire. No
help came from any of those powers to the sinful Babylonians; they were obliged to drink
the cup of the red wine of God’s judgment, even to the very dregs. They were to receive
no other punishment; this one was to annihilate them as a people for ever.
GILL, "For promotion cometh neither from the east, nor from the west, nor
from the south. It is not from men, from themselves, or others, or from any quarter
under the heavens, but from God; it is he that raises men to high places, and sets them
there, which are often slippery ones: by him kings reign; they have their crowns and
sceptres, thrones and kingdoms from him; there is no power but what is of God; riches
and honour come of him, and he can take them away when he pleases; and therefore
men should not be proud, haughty, and arrogant: some take these words to be the words
of the fools and wicked, when they speak with a stiff neck, either as triumphing over the
Messiah, his ministers, cause, and interest, reading the words thus, "neither from the
east, nor from the west, nor from the south, shall there be a lifting up" (s), or an
exaltation; that is, of Christ and his people, they are low, and shall never rise more; but
in this they are mistaken; though now the Son of God is trampled under foot in his
person and offices, there is a day coming when the Lord, and he alone, shall be exalted;
though his ministers and witnesses prophesy in sackcloth, and shall be slain and lie
unburied, yet they will arise again and ascend to heaven, to the great terror and
astonishment of those their enemies; though Jacob is small, and it is said, by whom shall
he arise? yet he shall become, great and numerous; the mountain of the Lord's house,
the church, shall be established upon the top of the mountains, and exalted above the
hills; and this enlargement of Christ's kingdom and interest shall be east, west, north,
and south; or else as flattering themselves that no evil shall come to them from any
quarter: "neither from the east, nor from the west, nor, from the desert of the
mountains" (t), cometh evil; meaning to themselves, looking upon themselves as secure,
and putting the evil day far from them: but there will be an awful and righteous
judgment; there is a Judge ordained, a day appointed, in which the world will be judged
in righteousness, and destruction and ruin will come upon the ungodly, and at a time
when they are crying Peace, peace; nor shall they escape; and so the Syriac version
renders the words, "for there is no escape from the west, nor from the desert of the
mountains"; taking the word ‫,הרים‬ not to signify "promotion, elevation", or "a lifting up",

35. as Kimchi and others, whom we follow: but Moatanus and R. Aba observe that the word
always signifies "mountains" but in this place: the Targum is,
"for there is none besides me from the east to the west, nor from the north of the
wildernesses, and from the south, the place of the mountains;''
no Messiah to be expected from any quarter; see Mat_24:23, no God besides him, nor
any other Saviour, Isa_44:6 nor any other Judge, as follows.
HE RY, "In these verses we have two great doctrines laid down and two good
inferences drawn from them, for the confirmation of what he had before said.
I. Here are two great truths laid down concerning God's government of the world,
which we ought to mix faith with, both pertinent to the occasion: -
1. That from God alone kings receive their power (Psa_75:6, Psa_75:7), and therefore
to God alone David would give the praise of his advancement; having his power from
God he would use it for him, and therefore those were fools that lifted up the horn
against him. We see strange revolutions in states and kingdoms, and are surprised at the
sudden disgrace of some and elevation of others; we are all full of such changes, when
they happen; but here we are directed to look at the author of them, and are taught
where the original of power is, and whence promotion comes. Whence comes
preferment to kingdoms, to the sovereignty of them? And whence come preferments in
kingdoms, to places of power and trust in them? The former depends not upon the will
of the people, nor the latter on the will of the prince, but both on the will of God, who
has all hearts in his hands; to him therefore those must look who are in pursuit of
preferment, and then they begin aright. We are here told, (1.) Negatively, which way we
are not to look for the fountain of power: Promotion comes not from the east, nor from
the west, nor from the desert, that is, neither from the desert on the north of Jerusalem
nor from that on the south; so that the fair gale of preferment is not to be expected to
blow from any point of the compass, but only from above, directly thence. Men cannot
gain promotion either by the wisdom or wealth of the children of the east, nor by the
numerous forces of the isles of the Gentiles, that lay westward, nor those of Egypt or
Arabia, that lay south; no concurring smiles of second causes will raise men to
preferment without the first cause. The learned bishop Lloyd (Serm. in loc.) gives this
gloss upon it: “All men took the original of power to be from heaven, but from whom
there many knew not; the eastern nations, who were generally given to astrology, took it
to come from their stars, especially the sun, their god. No, says David, it comes neither
from the east nor from the west, neither from the rising nor from the setting of such a
planet, or such a constellation, nor from the south, nor from the exaltation of the sun or
any star in the mid-heaven.” He mentions not the north, because none supposed it to
come thence; or because the same word that signifies the north signifies the secret place,
and from the secret of God's counsel it does come, or from the oracle in Zion, which lay
on the north side of Jerusalem. Note, No wind is so good as to blow promotion, but as he
directs who has the winds in his fists. (2.) Positively: God is the judge, the governor or
umpire. When parties contend for the prize, he puts down one and sets up another as he
sees fit, so as to serve his own purposes and bring to pass his own counsels. Herein he
acts by prerogative, and is not accountable to us for any of these matters; nor is it any
damage, danger, or disgrace that he, who is infinitely wise, holy, and good, has an
arbitrary and despotic power to set up and put down whom, and when, and how he
pleases. This is a good reason why magistrates should rule for God as those that must
give account to him, because it is by him that kings reign.

36. JAMISO , "promotion — literally, “a lifting up.” God is the only right judge of
merit.
SPURGEO , "Ver. 6. For promotion cometh neither from the east, nor from the
west, nor from the south. There is a God, and a providence, and things happen not
by chance. Though deliverance be hopeless from all points of the compass, yet God
can work it for his people; and though judgment come neither from the rising or the
setting of the sun, nor from the wilderness of mountains, yet come it will, for the
Lord reigneth. Men forget that all things are ordained in heaven; they see but the
human force, and the carnal passion, but the unseen Lord is more real far than
these. He is at work behind and within the cloud. The foolish dream that he is not,
but he is near even now, and on the way to bring in his hand that cup of spiced wine
of vengeance, one draught of which shall stagger all his foes.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 6. For promotion cometh neither from the east, etc. The word promotion here
is used in a very expressive way; it means the desire of self advancement, Myrh
(harim), and would teach us that all our inward schemes, and outward plans, cannot
gain for us advancement, unless based upon the fear and love of God; we look
forward to improve our circumstances, like to the ascending of a mountain, and
nerve ourselves to the effort of ascent, fondly thinking that no eye watches our
efforts; but as "shame is the promotion of fools, "so disappointment is often the
return of rashness... From the east promotion doth not come; the word east here is
very expressive, auwmm (mimmotza), the rising of the sun, the outgoing of light, the
dawning of the day, and the manifesting or revealing of God. We look around; and
in the early dawning of youth, with high hopes, mental energies, and perhaps
superior talents, anticipate victory over our compeers, and a course of worldly
success and prosperity; but alas! how often are all these hopes blighted and a
succession of reverses humbles our spirits. Promotion cometh not from the west. The
original is bremmw (umimmagnarab) and it means duskiness, darkness, and the
setting sun, --hence the west. When the clouds of years press upon us, and darkened
shadows overtake us in various ways, such as loss of dear and early friends, the
buoyancy of youth gone by, hopes softened down to personal ease, and the power of
the constitution reduced; then God often wills that promotion shall not come. We
now approach to the last point from whence promotion cometh not, that is from the
south, rbrm (mid bar) a waste place, the Arabian desert; hence the south. In dry
and solitary places like the sandy desert little advancement can be looked for; like
the human intellect, unless cultivated and improved by care and education it is
barren as the desert to all holy feelings and improvement, the natural passions like
sand choke up every patch susceptible of cultivation, and close up all the avenues to
thought and devotion. A godless man is like the Arabian desert, of no profit to
himself or his neighbours; like ever shifting sands being tossed to and fro by his own
wayward passions; heated with the suns of turbulence, self will, and recklessness, he
is a desert, a waste where God will not vouchsafe the light of his countenance for
promotion. Like the disobedient Jews of old, Psalms 78:49, we may speak of this
man saying, "How oft did he provoke him in the wilderness and grieve him in the

37. desert!" Let us then cultivate the higher part of our being, and then we may
produce fruit unto holiness; let us not wreck so noble a ship as the soul by careless
steering and neglect, but trim its sails with early good instruction, and then may we
arrive at the haven where we would be. Having now illustrated the three points
mentioned in our text, let us turn to the one (the north) where promotion or
advancement may be looked for. Coldness is emblematical of purity, and coldness is
an attribute of the north. The pure in heart shall see God. God is the northern light
that gleams over the stillness of life's night. "He giveth snow like wool; he scattereth
the hoar frost like ashes; he casteth forth his ice like morsels." Be it ours to be
humbly dependent upon God; for whatever station he may choose to keep us in,
godliness alone will prove our promotion and true riches. If our anxieties are
directed toward pleasing him, then shall we prosper, and he will shew us "a pure
river of water of life, clear as crystal, proceeding out of the throne of God, and the
Lamb." (Revelation 22:1.) Condensed from a Sermon by Gregory Bateman,
preached March 16th, 1862, on his entering upon the Vicarage of Ulrome.
Ver. 6. For promotion cometh neither from the east, nor from the west, nor from the
south. Here are three of the four winds specified, and it is said, "promotion" comes
from neither of them. But why is it not also said that promotion comes not from the
north? that's the question. I answer; --it were answer enough to say, that we ought
not to put questions curiously about such things; it should satisfy us that the Spirit
of God is pleased to say it is so, and no more. Yet some tell us, the reason why it is
not said promotion cometh not from the north, is because indeed it cometh out of
the north, which, say they, is intimated in the Hebrew word for the north, which
signifies hidden or secret. Promotion comes not from the east, nor west, nor south,
but from the north. It comes from the north in a figure or mystery, that is, it comes
from some hidden providence, or secret hand, which many take no more notice of
than we do of the furthest part of the north. God promotes many in this world to
power, and sends them great prosperity, we see not how or which way: the causes
and contrivances of it are hidden close, and in the breast of God. This also is a truth;
in that sense we may say, "Fair weather cometh from the north." Promotion is
visible, but the manner of it is a secret; we see not the causes for which, nor the ways
in which it cometh. It is enough to touch these niceties, and to touch them can do no
hurt, while the matter arising from them hath the clear consent of, and is
harmonious with other plain places of Scripture. Joseph Caryl.
Ver. 6. Promotion; or, lifting up. The word is evidently an emphatic word in the
Psalm; it is the same which occurs in verses four and five, and again in verse seven
and verse ten. I have, therefore, given the same rendering of it throughout. The
rendering of the authorized version promotion, besides losing sight of the manifestly
designed repetition of the same word, is peculiarly unfortunate in conveying a
wrong idea. Lifting up, in its Hebrew sense, does not mean promotion, as we
commonly understand it, but deliverance from trouble, safety, victory. The image,
in particular, of lifting up the head or the horn (the last borrowed from wild beasts,
such as buffaloes, etc., in whom the horn is the symbol of strength), denotes courage,
strength, and victory over enemies. J. J. Stewart Perowne.
Ver. 6. or from the south. "From the wilderness, "the great wilderness lying in
that direction. Three quarters are mentioned, the north only being omitted. This
may be accounted for, supposing the Psalm to refer to Sennacherib, by the fact that

38. the Assyrian army approached from the north; and therefore it would be natural to
look in all directions but that for assistance to repel the invader. J. J. Stewart
Perowne.
Ver. 6-7. "I thought to promote thee to great honour, "said the king of Moab to
Balaam; and yet that promotion ended in a dishonoured and a bloody death. I have
often thought of many of the Lord's servants on earth, so superciliously passed by
and passed over in man's catalogue of worthies, with what glad and grateful
surprise they will at length receive that promotion denied on earth, when their own
Master shall say to them, "Friend, come up higher; "and then, as they sit down with
Abraham, and Isaac, and Jacob in the kingdom of heaven, shall they have honour of
them that sit at meat with them. Barton Bouchier.
Ver. 6-10. The rise and fall of nations and empires are in this Psalm ascribed to
God. He exalts one and puts down another at his pleasure. In this he generally uses
instrumentality, but that instrumentality is always rendered effectual by his own
agency. When nations or individuals are prosperous, and glorious, and powerful,
they usually ascribe all to themselves or to fortune. But it is God who has raised
them to eminence. When they boast he can humble them. In these verses God is
considered as the governor of the world, punishing the wicked, and pouring out
judgment on his enemies. The calamities of war, pestilence, and famine, are all
ministers of providence to execute wrath. Alexander Carson.
COKE, "Psalms 75:6. For promotion, &c.— For exaltation is not from the east nor
west, nor from the wilderness; Psalms 75:7 but God is judge: he humbleth one, and
exalteth another. Mudge. Dr. Delaney thinks, that this refers to the situation of the
tabernacle in the marches of the Israelites; when three of the tribes were to the east
of it, three to the west, three to the north, and three to the south. And he apprehends
that the prophet's design is, to inform them, that their exaltation proceeded neither
from the people, nor from their own merits, but from God, the center and source of
power; and therefore they should be humbled in his presence. Houbigant, after the
Syriac, gives the passage a very different turn, and, supposing it addressed to the
impious men spoken of above, he renders it, For neither will there be any means of
escape from the west, or the desart of mountains.
ELLICOTT, "(6) For promotion . . .—The Authorised Version has here rightly set
aside the pointing of the text, which, as the LXX. and Vulg., reads—
“For not from the east, nor from the west,
or from the wilderness of mountains,”
a sentence which has no conclusion. The recurrence also of parts of the verb “to lift
up” in Psalms 75:4-5; Psalms 75:7, makes in favour of taking harîm as part of the
same verb here, instead of as a noun, “mountains.” That the word midbar
(wilderness) might be used for “south,” receives support from Acts 8:26.
Ewald thinks the four points of the compass should be completed by inserting a

39. conjunction, and taking the “desert” and “mountains” to represent respectively the
south and north. He then supplies the conclusion of the sentence from the following
verse:—
“For neither from east nor west,
either from desert nor mountains,
Cometh judgment; but God is Judge.”
This agrees with 1 Samuel 2:10; but it is hardly needful to expect such scientific
accuracy as to the points of the compass in Hebrew poetry.
WHEDO , "6. For promotion—Same word as “lift,” in Psalms 75:4-5. He warns his
enemy not to “lift” up himself in pride and scorn, for the true lifting up, or
“promotion,” is from God only. Psalms 75:7.
East… west… south—An enumeration, not of the cardinal points of the compass,
but of those quarters from whence the contest for supremacy among the nations
arose, so far as the Hebrews were affected by it, namely, the Assyrians and
Babylonians on the “east;” the Egyptians on the “west,” or southwest as to southern
Palestine or the kingdom of Judah, and the Arabians and Ethiopians on the
“south.” All these powers had been more or less called into activity by the invasion
of Sennacherib, and from time to time warred against Israel.
The south—The Hebrew word is wilderness, but is a designation of Arabia.
BE SO , "Verse 6-7
Psalms 75:6-7. For promotion cometh not, &c. — Though you envy and oppose my
advancement, because I was but a poor shepherd, and of a mean family; yet you
ought to know and consider what is notorious and visible in the world, that the
dignities and sceptres of the earth are not always conferred according to human
expectations and probabilities, but by God’s sovereign will and providence, as it
follows. But God is judge — amely, the righteous Judge, and supreme Lord and
Governor of all the kingdoms of the earth; giving them to whomsoever he pleaseth.
He putteth down one and setteth up another — It is he who hath rejected Saul and
his family, and put me in his stead: and who art thou that disputest against God,
and resistest his declared will?
EBC, "The exact point where the Divine oracle passes into the psalmist’s own words
is doubtful. Psalms 75:7 is evidently his; and that verse is so closely connected with
Psalms 75:6 that it is best to make the break at the end of Psalms 75:5, and to
suppose that what follows is the singer’s application of the truths which he has
heard. Two renderings of Psalms 75:6 b are possible, which, though very different
in English, turn on the minute difference in the Hebrew of one vowel sign: The same
letters spell the Hebrew word meaning mountains and that meaning lifting up. With

40. one punctuation of the preceding word "wilderness," we must translate "from the
wilderness of mountains"; with another, the two words are less closely connected,
and we must render, "from the wilderness is lifting up." If the former rendering is
adopted, the verse is incomplete, and some phrase like "help comes" must be
supplied, as Delitzsch suggests. But "lifting up" occurs so often in this psalm, that it
is more natural to take the word in that meaning here, especially as the next verse
ends with it, in a different tense, and thus makes a sort of rhyme with this verse.
"The wilderness of mountains," too, is a singular designation, either for the Sinaitic
peninsula or for Egypt, or for the wilderness of Judah, which have all been
suggested as intended here. "The wilderness" stands for the south, and thus three
cardinal points are named. Why is the north omitted? If "lifting up" means
deliverance, the omission may be due to the fact that Assyria (from which the
danger came, if we adopt the usual view of the occasion of the psalm) lay to the
north. But the meaning in the rest of the psalm is not deliverance, and the psalmist
is addressing the "foolish boasters" here; and that consideration takes away the
force of such an explanation of the omission. Probably no significance attaches to it.
The general idea is simply that "lifting up" does not come from any quarter of
earth, but, as the next verse goes on to say, solely from God. How absurd, then, is
the self-sufficient loftiness of godless men! How vain to look along the low levels of
earth, when all true elevation and dignity come from God! The very purpose of His
judicial energy is to abase the lofty and raise the low. His hand lifts up, and there is
no secure or lasting elevation but that which He effects. His hand casts down, and
that which attracts His lightnings is "the haughtiness of man." The outburst of His
judgment works like a volcanic eruption, which flings up elevations in valleys and
shatters lofty peaks. The features of the country are changed after it, and the world
looks new. The metaphor of Psalms 75:8, in which judgment is represented as a cup
of foaming wine, which God puts to the lips of the nations, receives great expansion
in the prophets, especially in Jeremiah, and recurs in the Apocalypse. There is a
grim contrast between the images of festivity and hospitality called up by the picture
of a host presenting the wine cup to his guests, and the stern compulsion which
makes the "wicked" gulp down the nauseous draught held by God to their reluctant
lips. The utmost extremity of punitive inflictions, unflinchingly inflicted, is
suggested by the terrible imagery. And the judgment is to be world wide; for "all
the wicked of the earth" are to drink, and that to the dregs.
And how does the prospect affect the psalmist? It moves him, first, to solemn praise-
not only because God has proved Himself by these terrible things in righteousness to
be the God of His people, but also because He has thereby manifested His own
character as righteous and hating evil. It is no selfish nor cruel joy which stirs in
devout hearts, when God comes forth in history and smites oppressing insolence. It
is but a spurious benevolence which affects to recoil from the conception of a God
who judges and, when needful, smites. This psalmist not only praised, but in his
degree vowed to imitate.
The last verse is best understood as his declaration of his own purpose, though some
commentators have proposed to transfer it to the earlier part of the psalm,
regarding it as part of the Divine oracle. But it is in its right place where it stands.

41. God’s servants are His instruments in carrying out His judgments; and there is a
very real sense in which all of them should seek to fight against dominant evil and to
cripple the power of tyrannous godlessness.
PULPIT, "For promotion cometh neither from the east, nor from the west, nor
from the south. So Hupfeld, Kay, Canon Cook, and the Revised Version Others
suggest the meaning to be, "For it is not from the east, nor is it from the west, nor
yet from the mountainous desert [that help cometh]." But the ellipse of the main
idea is improbable. The address is to the enemies who threaten Israel, "Lift not up
your horns—speak not proudly—for exaltation comes not from any earthly
quarter—east, west, north, or south" ("north" being omitted, as sufficiently implied
in the others); it is God alone who gives it, and he is not likely to give it to you."
K&D 6-8, "The church here takes up the words of God, again beginning with the ‫י‬ ִⅴ of
Psa_75:3 (cf. the ‫י‬ ִⅴ in 1Sa_2:3). A passage of the Midrash says ‫שׁבמקרא‬ ‫הרים‬ ‫כל‬ ‫מזה‬ ‫חוץ‬ ‫הרים‬
(everywhere where harim is found in Scripture it signifies harim, mountains, with the
exception of this passage), and accordingly it is explained by Rashi, Kimchi, Alshêch,
and others, that man, whithersoever he may turn, cannot by strength and skill attain
great exaltation and prosperity.
(Note: E.g., Bamidbar Rabba ch. xxii.; whereas according to Berêshıth Rabba ch.
lii. ‫ים‬ ִ‫ר‬ ָ‫ה‬ is equivalent to ‫ּום‬‫ר‬ ָ .)
Thus it is according to the reading ‫ר‬ ָ ְ‫ד‬ ִ ִ‫,מ‬ although Kimchi maintains that it can also be
so explained with the reading ‫ר‬ ַ ְ‫ד‬ ִ ִ‫,מ‬ by pointing to ‫ס‬ ַ‫מ‬ ְ‫ר‬ ִ‫מ‬ (Isa_10:6) and the like. It is,
however, difficult to see why, in order to express the idea “from anywhere,” three
quarters of the heavens should be used and the north left out. These three quarters of the
heavens which are said to represent the earthly sources of power (Hupfeld), are a frame
without the picture, and the thought, “from no side (viz., of the earth) cometh
promotion” - in itself whimsical in expression - offers a wrong confirmation for the
dissuasive that has gone before. That, however, which the church longs for is first of all
not promotion, but redemption. On the other hand, the lxx, Targum, Syriac, and Vulgate
render: a deserto montium (desertis montibus); and even Aben-Ezra rightly takes it as a
Palestinian designation of the south, when he supplements the aposiopesis by means of
‫שׁיושׁיעם‬ ‫מי‬ (more biblically ‫נוּ‬ ֵ‫ר‬ְ‫ז‬ ֶ‫ע‬ ‫ּע‬‫ב‬ָ‫,י‬ cf. Psa_121:1.). The fact that the north is not
mentioned at all shows that it is a northern power which arrogantly, even to blasphemy,
threatens the small Israelitish nation with destruction, and against which it looks for
help neither from the east and west, nor from the reed-staff of Egypt (Isa_36:6) beyond
the desert of the mountains of Arabia Petraea, but from Jahve alone, according to the
watchword of Isaiah: ‫נוּ‬ ֵ‫ט‬ ְ‫ֽפ‬ּ‫שׁ‬ ‫ה‬ (Isa_33:22). The negative thought is left unfinished, the
discourse hurrying on to the opposite affirmative thought. The close connection of the
two thoughts is strikingly expressed by the rhymes ‫ים‬ ִ‫ר‬ ָ‫ה‬ and ‫ים‬ ִ‫ד‬ָ‫.י‬ The ‫י‬ ִⅴ of Psa_75:8
gives the confirmation of the negation from the opposite, that which is denied; the ‫י‬ ִⅴ of
Psa_75:9 confirms this confirmation. If it were to be rendered, “and the wine foams,” it
would then have been ‫ן‬ִ‫י‬ַ ַ‫;ה‬ ְ‫ך‬ ֶ‫ס‬ ֶ‫,מ‬ which is undoubtedly accusative, also shows that yayin is

42. also not considered as anything else: and it (the cup) foams (‫ר‬ ַ‫מ‬ ָ‫ח‬ like Arab. 'chtmr, to
ferment, effervesce) with wine, is full of mixture. According to the ancient usage of the
language, which is also followed by the Arabic, this is wine mixed with water in
distinction from merum, Arabic chamr memzûg'e. Wine was mixed with water not merely
to dilute it, but also to make it more pleasant; hence ְ‫ך‬ ַ‫ס‬ ָ‫מ‬ signifies directly as much as to
pour out (vid., Hitzig on Isa_5:22). It is therefore unnecessary to understand spiced
wine (Talmudic ‫,קונדיטון‬ conditum), since the collateral idea of weakening is also not
necessarily associated with the admixture of water. ‫ה‬ֶ ִ‫מ‬ refers to ‫ּוס‬ⅴ, which is used as
masculine, as in Jer_25:15; the word is feminine elsewhere, and changes its gender even
here in ָ‫יה‬ ֶ‫ר‬ ָ‫מ‬ ְ‫שׁ‬ (cf. Eze_23:34). In the fut. consec. ‫ר‬ֵ ַ ַ‫ו‬ the historical signification of the
consecutive is softened down, as is frequently the case. ְ‫ך‬ፍ affirms the whole assertion
that follows. The dregs of the cup - a dira necessitas - all the wicked of the earth shall be
compelled to sip (Isa_51:17), to drink out: they shall not be allowed to drink and make a
pause, but, compelled by Jahve, who has appeared as Judge, they shall be obliged to
drink it out with involuntary eagerness even to the very last (Eze_23:34). We have here
the primary passage of a figure, which has been already hinted at in Psa_60:5, and is
filled in on a more and more magnificent and terrible scale in the prophets. Whilst
Obadiah (Oba_1:16, cf. Job_21:20) contents himself with a mere outline sketch, it is
found again, in manifold applications, in Isaiah, Habakkuk, and Ezekiel, and most
frequently in Jeremiah (Jer_25:27., Jer_48:26; Jer_49:12), where in Psa_25:15. it is
embodied into a symbolical act. Jahve's cup of intoxication (inasmuch as ‫ה‬ ָ‫מ‬ ֵ‫ח‬ and ‫ר‬ ֶ‫מ‬ ֶ‫,ח‬
the burning of anger and intoxicating, fiery wine, are put on an equality) is the judgment
of wrath which is meted out to sinners and given them to endure to the end.
7 It is God who judges:
He brings one down, he exalts another.
BAR ES, "But God is the judge - All depends on him, not on the natural
advantages of a country; not on human strength, human skill, or human prowess.
Whatever may be the natural resources of a country; whatever may be the enterprise, the
numbers, or the valor of its inhabitants; whatever alliances of peace or war they may
form with other nations, yet success depends on God. He presides over all; he can give
success when it is least expected; and he also can humble people when they have made
the most ample preparations for success, and anticipate it in the most confident manner.
He putteth down one, and setteth up another - Literal y, “This one he humbles,
and this he exalts.” This is true alike of an individual or a nation. The word rendered
“setteth up” is the same which is used in Psa_75:4-6, rendered “Lift up,” and

43. “promotion.” The idea is, that in the matter of” lifting up,” or “promotion,” all depends
on God. He is a sovereign, and he confers exaltation, whether of an individual or a
nation, as he pleases.
GILL, "But God is the Judge,.... Or "because God is the Judge" (u); and so this is
another reason why fools should not deal foolishly, nor wicked men lift up the horn, and
speak with a stiff neck, because there is a Judge to whom they are accountable for their
words and actions; and this Judge is God omniscient, knows all persons and things,
searches the heart and tries the reins, will bring every secret thing into judgment, bring
to light the hidden things of darkness, and make manifest the counsels of the heart;
omnipotent, able to do all things, raise the dead, call to judgment, bring all before him,
pass the sentences, and execute them; omnipresent, there is no fleeing from him, nor
escaping his righteous judgment; holy, just, and true, who will render to every man
according to his works:
he putteth down one, and setteth up another; he humbles or brings one low, such
as are proud, haughty, and arrogant; and he exalts another, such as are lowly and
humble: this he does in providence, he removes kings, and sets up kings; puts down the
mighty from their seats, and exalts them of low degree, Dan_2:21, he has many ways to
mortify the proud, by inflicting diseases on their bodies, by stripping them of their
honour and wealth, and by bringing them into disgrace among men: and this he does in
grace; such as are stout hearted and far from righteousness, and will not submit to the
righteousness of Christ, he brings them to it; and those whom he makes humble by his
grace, he raises to a high estate, to be kings and priests, and to sit among princes, and to
inherit a throne of glory. This might be exemplified in Jews and Gentiles; he has stripped
the one of their privileges, and put them down from their civil and church state, and
raised up the other to be his church and people; and also in antichrist and the true
church of Christ; he will ere long put down the one, that sits as a queen, and exalt the
other, when she shall be as a bride adorned for her husband, having the glory of God
upon her.
SPURGEO , "Ver. 7. But God is the judge. Even now he is actually judging. His
seat is not vacant; his authority is not abdicated; the Lord reigneth evermore.
He putteth down one, and setteth up another. Empires rise and fall at his bidding. A
dungeon here, and there a throne, his will assigns. Assyria yields to Babylon, and
Babylon to the Medes. Kings are but puppets in his hand; they serve his purpose
when they rise and when they fall. A certain author has issued a work called
"Historic inepins, "(Timbs), a fit name of scorn for all the great ones of the earth.
God only is; all power belongs to him; all else is shadow, coming and going,
unsubstantial, misty, dream like.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 6-7. See Psalms on "Psalms 75:6" for further information.
Ver. 6-10. See Psalms on "Psalms 72:9" for further information.
The rise and fall of nations and empires are in this Psalm ascribed to God. He exalts
one and puts down another at his pleasure. In this he generally uses instrumentality,
but that instrumentality is always rendered effectual by his own agency. When
nations or individuals are prosperous, and glorious, and powerful, they usually
ascribe all to themselves or to fortune. But it is God who has raised them to

44. eminence. When they boast he can humble them. In these verses God is considered
as the governor of the world, punishing the wicked, and pouring out judgment on
his enemies. The calamities of war, pestilence, and famine, are all ministers of
providence to execute wrath. Alexander Carson.
Ver. 7.
"Here he exalts neglected worms
To sceptres and a crown;
Anon the following page he turns,
And treads the monarch down." Isaac Watts.
COFFMA , "Verse 7
"But God is the judge:
He putteth down one, and lifteth up another.
For in the hand of Jehovah there is a cup, and the wine foameth;
It is full of mixture, and he poureth out of the same:
Surely the dregs thereof, all the wicked of the earth shall drain them, and drink
them.
But I will declare forever,
I will sing praises to the God of Jacob."
God's being mentioned in the third person here indicates that these words are those
of the psalmist.
"There is a cup ... all the wicked shall drink" (Psalms 75:8). The wrath of God is
frequently represented in the Bible as a cup which wicked men will be compelled to
drink; and even in the Book of Revelation God represented the judgment of the
apostate church as a cup of the wine of the wrath of God (Revelation 18:6). That this
wine is presumably red indicates bloodshed. That it is "mixed" indicates its potency
and the diversity of judgments that God may bring upon the wicked. The "cup" is
also sometimes used as a symbol of extreme agony and suffering, as when Jesus
prayed, "Let this cup pass from me."
"In the hand of Jehovah" (Psalms 75:8). "This is the only place in the psalm where
this word for God is used. The other references here are all [~'Elohiym]."[15]
ISBET, "A PSALM OF THE DIVI E JUDGME T
‘God is the Judge.’
Psalms 75:7
This psalm celebrates God’s judgment in history, especially on the heathen. It has
been thought to refer to the overthrow of Sennacherib.

45. I. First, we have the national voice giving thanks for the judgment about to fall.—
His ame is near, He is not afar off. ‘A present help is He.’
II. The Almighty’s voice is heard proclaiming His intention to bear up the world
though the pillars thereof are dissolved and bow to their fall.—Oh! do not lose
heart. At the supreme moment, when the solid framework of society and of the
world seems on the point of dissolution, a strong hand is thrust out to grasp the
tottering pillars, and stay their fall.
III. The Psalmist’s voice takes up the strain.—The proud Assyrian had placed his
throne in the northern hills, attributing his power to his sun-god. But no, his power
originates in nothing short of God. ot the orient, nor meridian, nor occidental rays
of the sun give him his power. All is due to God, Who uses him for a little while for
the testing and chastisement of his people. And when the Divine purpose is fulfilled,
He will cause him to drink of the cup of His wrath.
Let us learn to detect the movement of the Divine Providence in the turbulent course
of human government, and believe that the end will be the cutting off of the boast of
the wicked and the exaltation of the righteous.
Illustration
‘Here is an eternal truth with which we would not part: God must hate sin and be
forever sin’s enemy. Because He is the Lord of love, therefore must He be a
consuming fire to evil; God is against evil, but for us; if, then, we sin He must be
against us; in sinning we identify ourselves with evil, therefore we must endure the
consuming fire. In this soft age in which we live it is good to fall back on the first
principles of everlasting truth. We have come to think that education may be
maintained by mere laws of love instead of discipline, and that public punishment
may be abolished. When you have once got rid of the idea of public punishment,
then by degrees you will also get rid of the idea of sin; where is it written in the
Word of God that the sword of His minister is to be borne in vain? In this world of
groaning and of anguish, tell us where it is that the law which links suffering to sin
has ceased to act?’
8 In the hand of the Lord is a cup
full of foaming wine mixed with spices;
he pours it out, and all the wicked of the earth
drink it down to its very dregs.

46. BAR ES, "For in the hand of the Lord ... - The general idea in this verse is, that
God holds in his hand a cup for people to drink; a cup whose contents will tend to
prolong life, or to cause death. See the idea in this passage fully explained in Job_21:20,
note; Psa_60:3, note; Isa_51:17, note; Rev_14:10, note.
And the wine is red - The word used here - ‫חמר‬ châmar - may mean either to boil
up, or to be red - from the idea of boiling, or becoming heated. The Septuagint and the
Vulgate render it, “And he pours it out from this into that;” that is, he draws it off, as is
done with wine. The true idea in the expression is probably that it ferments; and the
meaning may be that the wrath of God seems to boil like fermenting liquor.
It is full of mixture - Mixed with spices, in order to increase its strength; or, as we
should say, drugged. This was frequently done in order to increase the intoxicating
quality of wine. The idea is, that the wrath of God was like wine whose native strength,
or power of producing intoxication, was thus increased by drugs. And he poureth out of
the same. He pours it out in order that his enemies may drink it; in other words, they
reel and stagger under the expressions of his wrath, as men reel and stagger under the
influence of spiced or drugged wine.
But the dregs thereof - The “lees” - the settlings - what remains after the wine is
racked off. See the notes at Isa_25:6. This would contain the strongest part of the
mixture; and the idea is, that they would drink the wrath of God to the utmost.
All the wicked of the earth - Wicked people everywhere. The expression of the
wrath of God would not be confined to one nation, or one people; but wherever wicked
people are found, he will punish them. He will be just in his dealings with all people.
Shall wring them out - Wine was kept in skins; and the idea here is, that they
would wring out these skins so as to get out “all” that there was in them, and leave
nothing remaining. The wrath of God would be exhausted in the punishment of wicked
people, as if it were all wrung out.
And drink them - Not merely the wine; but the dregs; all that there was. Wicked
people will suffer all that there is in the justice of God.
CLARKE, "It is full of mixture - Alluding to that mingled potion of stupefying
drugs given to criminals to drink previously to their execution. See a parallel passage to
this, Jer_25:15-26.
GILL, "For in the hand of the Lord there is a cup,.... Another reason why men
should not act haughtily and arrogantly; for by the cup are meant afflictions, calamities,
and judgments, which are measured out in proportion to men's sins, and are of God's
appointing, and in his hands, and at his disposal
and the wine is red; an emblem of the wrath of God this cup is full of, as it is
explained, Rev_14:10, where there is a reference to this passage; for it is a cup of fury, of

47. trembling, and of indignation: Isa_51:17,
it is full of mixture; has many ingredients in it, dreadful and shocking ones, though it
is sometimes said to be without mixture, Rev_14:10, without any allay, alluding to the
mixing of wine with water in the eastern countries; see Pro_9:2,
and he poureth out of the same; his judgments upon men in this world, in all ages;
on some more, others less, as their sins call for, or his infinite wisdom judges meet and
proper:
but the dregs thereof all the wicked of the earth shall wring them out and
drink them; the whole cup that God has measured out and filled up shall be poured out
at last, and all be drank up; the very dregs of it by the wicked of the world, when they
shall be punished with everlasting destruction in the lake which burns with fire and
brimstone: this will be the portion of their cup, Psa_11:6.
HE RY, ". That from God alone all must receive their doom (Psa_75:8): In the hand
of the Lord there is a cup, which he puts into the hands of the children of men, a cup of
providence, mixed up (as he thinks fit) of many ingredients, a cup of affliction. The
sufferings of Christ are called a cup, Mat_20:22; Joh_18:11. The judgments of God upon
sinners are the cup of the Lord's right hand, Hab_2:16. The wine is red, denoting the
wrath of God, which is infused into the judgments executed on sinners, and is the
wormwood and the gall in the affliction and the misery. It is read as fire, red as blood,
for it burns, it kills. It is full of mixture, prepared in wisdom, so as to answer the end.
There are mixtures of mercy and grace in the cup of affliction when it is put into the
hands of God's own people, mixtures of the curse when it is put into the hands of the
wicked; it is wine mingled with gall. These vials, (1.) Are poured out upon all; see Rev_
15:7; Rev_16:1; where we read of the angels pouring out the vials of God's wrath upon
the earth. Some drops of this wrath may light on good people; when God's judgments
are abroad, they have their share in common calamities; but, (2.) The dregs of the cup
are reserved for the wicked. The calamity itself is but the vehicle into which the wrath
and curse is infused, the top of which has little of the infusion; but the sediment is pure
wrath, and that shall fall to the share of sinners; they have the dregs of the cup now in
the terrors of conscience, and hereafter in the torments of hell. They shall wring them
out, that not a drop of the wrath may be left behind, and they shall drink them, for the
curse shall enter into their bowels like water and like oil into their bones. The cup of the
Lord's indignation will be to them a cup of trembling, everlasting trembling, Rev_14:10.
The wicked man's cup, while he prospers in the world, is full of mixture, but the worst is
at the bottom. The wicked are reserved unto the day of judgment.
JAMISO , "in the hand ... a cup ... red — God’s wrath often thus represented
(compare Isa_51:17 Jer_25:15).
but the dregs — literally, “surely the dregs, they shall drain it.”
CALVI , "8.For in the hand of Jehovah there is a cup. (261) The Psalmist here
applies more directly to the use of the godly that judgment of which he has just now
spoken. He affirms, that the object for which God reigns is, that no iniquity may
remain unpunished; but that when wicked men have broken through all restraint

48. and abandoned themselves to wickedness, he may drag them to deserved
punishment. From this we again learn what estimate we ought to form of the
providence of God — that we ought to regard it as exercising its control by an ever-
present energy over every part of our life. It is therefore asserted that God has in his
hand a cup with which to make the wicked drunk. The word ‫,חמר‬ chamar, signifies
full of dregs, and also red. As red wine among the Jews was the strongest and
sharpest, we may suppose that it is here referred to; and the similitude is very
appropriate, which represents God as having in his hand wine of a highly
intoxicating character, with which to make the ungodly drunk even to death. It is
implied, that the swiftness of divine vengeance is incredible, resembling the rapidity
and power with which strong wine penetrates to the brain, and either produces
madness or kindles a fever. It is on this account said, that the wine in God’s cup is of
a red color; as it is said in Proverbs 23:31,
“Look not upon the wine when it is red in the cup.”
or is it any objection to this that it is described a little after as full of mixture.
These two things do not ill agree with each other; first, that the wicked are suddenly
made drunk with the vengeance of God; and, secondly, that they drink it out even to
the dregs, until they perish. Some give a different explanation of the term mixture,
considering, but without any just ground, the allusion to be to the custom which
prevails in warm climates of diluting wine with water. This expression, it is full of
mixture, was rather added to give additional force to the statement of the prophet;
his object being to compare the vehemence and fury of God’s wrath to spiced wine.
(262) By these figures he intimates that it will be impossible for the ungodly to
escape drinking the cup which God will put into their hands, and that they will be
compelled to drain it to the last drop.
SPURGEO , "Ver. 8. For in the hand of the Lord there is a cup. The punishment of
the wicked is prepared, God himself holds it in readiness; he has collected and
concocted woes most dread, and in the chalice of his wrath he holds it. They scoffed
his feast of love; they shall be dragged to his table of justice, and made to drink their
due deserts.
And the wine is red. The retribution is terrible, it is blood for blood, foaming
vengeance for foaming malice. The very colour of divine wrath is terrible; what
must the taste be?
It is full of mixture. Spices of anger, justice, and incensed mercy are there. Their
misdeeds, their blasphemies, their persecutions have strengthened the liquor as with
potent drugs;
"Mingled, strong, and mantling high;
Behold the wrath divine."
Ten thousand woes are burning in the depths of that fiery cup, which to the brim is
filled with indignation.
And he poureth out of the same. The full cup must be quaffed, the wicked cannot
refuse the terrible draught, for God himself pours it out for them and into them.
Vain are their cries and entreaties. They could once defy him, but that hour is over,
and the time to requite them if fully come.

49. But the dregs thereof, all the wicked of the earth shall wring them out, and drink
them. Even to the bitter end must wrath proceed. They must drink on and on for
ever, even to the bottom where lie the lees of deep damnation; these they must suck
up, and still must they drain the cup. Oh the anguish and the heart break of the day
of wrath! Mark well, it is for all the wicked; all hell for all the ungodly; the dregs for
the dregs; bitters for the bitter; wrath for the heirs of wrath. Righteousness is
conspicuous, but over all terror spreads a tenfold night, cheerless, without a star.
Oh happy they who drink the cup of godly sorrow, and the cup of salvation: these,
though now despised, will then be envied by the very men who trod them under foot.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 6-10. See Psalms on "Psalms 75:6" for further information.
Ver. 8. In the hand of the Lord there is a cup, and the wine is red (which notes fierce
wrath); and it is full of mixture. This mixture is of judgments, plagues, and
punishments; "this is the portion of their cup" (Psalms 11:1-7). But what will the
Lord do with this mixed cup? Who shall sip at the top of the cup he tells us not; but
he is express whose the bottom is: he poureth out of the same --some drops are spilt
here and there--but the dregs thereof, all the wicked of the earth shall wring them
out, and drink them. Alas, they loathe it, their stomachs turn at it; they have not
been brought up to drink dregs; they have had their wine well refined, and
sparkling with spirits in crystal glasses; and how can they get this down? They who
have drunk so willingly and freely of the cup of sin, shall be forced, whether they
will or no, to drink the cup of judgment. And it is not a sip or two shall serve their
turns; they must drink all, dregs and all, they shall drink it to the bottom and yet
they shall never come to the bottom; they have loved long draughts, and now they
shall have one long enough; there is eternity to the bottom. If a cup of affliction,
which, in the effect, is a cup of salvation, be sometime, or for a time, nauseous to the
godly, how deadly sick will the ungodly be, who must for ever, drink a cup of wrath
and death. Joseph Caryl.
Ver. 8. In the hand of the Lord there is a cup, etc. It is a cup: well, there is a cup that
David thirsts for: "I will take the cup of salvation." Psalms 116:13. There is wine in
it: better; for wine cheers the hearts, and puts alacrity into the spirits. That wine is
red: better still; so it should be; this argues the lustre and goodness of it: "Look not
thou upon the wine when it is red, when it giveth his colour in the cup, "Proverbs
23:31 : the colour adds to the pleasure. But now it is full of mixture: alas, this
mixture spoils all. It is compounded, brewed, made unwholesome: this changeth the
condition of the cup, of the wine, of the colour, of all. It is mixed with the wrath of
God, the malice of Satan, the anguish of soul, the gall of sin, the tears of despair: it is
red, that is, of a sanguine colour, the wine of blood. But yet so long as it is in the cup,
they need not meddle with it: nay, but the Lord will pour it out; he shall hold their
mouths to it, and make them drink it: the rankest poison in the world, the gall of
dragons, and venom of asps, is pleasant and healthful to it. Yet be it a little of the
top, let them but taste it; nay, they must drink it off, to the very bottom, the
sediments, dreg, lees, and all; even the very filth of vengeance. And lest any drops
should be left behind, they shall wring them out, and suck them down to their
confusion. The cup is all bitter, and full of sorrow, saith Augustine: the godly do
often taste the top, and feel the bitterness, but then it is suddenly snatched from
them; but the ungodly shall drink the very grounds, and most extreme poison.

50. Thomas Adams.
Ver. 8. In the hand of the Lord there is a cup, and the wine is red; red with wrath, in
the day of God's wrath. It is full of mixture: it hath no mixture of good, no sweetness
at all in it, but all sorts of evil are mingled in out of the world; but the dregs thereof,
all the wicked of the earth shall wring them out, and drink: they have not only the
cup, but the dregs of the cup, that is, the worst of the cup; for as in a good cup, the
deeper the sweeter; so in an evil cup, the deeper the worse: the dregs and the worst,
the bottom is the bitterest of a bitter cup. Joseph Caryl.
Ver. 8. A cup. There seems to be here an allusion to the cup of malediction, as the
Jews called that "mixed cup of wine" and frankincense, which used to be given to
condemned criminals before their execution, in order to take away their senses.
Richard Mant.
Ver. 8. The wine is red, or "the wine foameth, "i.e. as it is poured into the cup from
the wine jar, as is expressed in the next member of the verse. Mixture, i.e. the
aromatic herbs, &c., which were put into the wine to make it more intoxicating. J. J.
Stewart Perowne.
Ver. 8. The wine is red. The remedy is suitable to the disease, and the punishment to
the sin: Sanguinem sitisti sanguinem vitis (as he once says); Thou hast thirsted after
blood, and blood thou shalt drink. Because men delight in blood, therefore blood
shall be poured out unto them; yea, their own blood shall be poured out. This is the
way of God's providence, and the manner of his dealings in the world; which
because it is filled with cruelty shall be therefore filled with blood. Thomas Horton.
Ver. 8. Red. The Hebrew word rmx rather means turbid: and it probably contains a
further allusion to the particulars above mentioned; the wine being rendered turbid
by stirring up the lees, and by the mixture of intoxicating drugs. Richard Mant.
Ver. 8. Full of mixture. There are some who think that mixture is here named
because they rarely drink pure wine in those regions, since they are so warm; and
because the wine is there more generous than in these colder quarters. But a
different signification is intended; it is that spices are mingled with the wine. Francis
Vatablus. 1547.
Ver. 8. Mixture. In all the afflictions of God's people there's an intermixture and
temperament of love and favour, which shows itself in them. As, first of all, there's a
mixture of strength and patience for the bearing of it. Secondly, there's a mixture of
comfort and goodness as to the things themselves. God is not altogether in affliction,
but he is very much in mercy with it; and as he is pleased to exercise his servants
with several troubles, so he does likewise vouchsafe them many blessings together
with them, which he does comfort them withal. And then, thirdly, there's another
thing also which is much observable in the afflictions of God's people, which makes
this mixture complete, and that is, a mixture of improvement and edification.
Thomas Horton.
Ver. 8. The dregs. (We quote this for its singularity rather than its value. It is a
notable instance of the force of party zeal. Thus the Evangelical Anglican, in his
ardour against Ritualistic errors, finds aid in a passage which would not ordinarily
be understood to relate to the question. Any stick is good enough to beat a dog with.)
ow, as the cup of red wine is the Christian doctrine which converts the soul, and in
which the true believer spiritually luxuriates, so the dregs thereof are those merely
outward, formal, and ceremonious circumstances, which are nothing in themselves

51. more than the dregs and leavings of the signified reality and spiritual substance.
And when the text says that the wicked shall wring out the dregs of Christian
doctrine, and shall drink of them, we are led to fix our attention upon the main
peculiarity of Pharisaical religion. As God satisfies his people with the true spiritual
refreshment of genuine Christian doctrine; so does he leave to the unenlightened
spirit, who will not seek him as he ought to do, the mere outside formalities, which
being indeed to religion necessarily, but of it form no vital part. They are but the
refuse of the magnificent heaven realising substance. T. D. Gregg. 1855.
Ver. 8. All the wicked. They shall all do it too, we may not omit that: all the wicked
of the earth. As there's an universality of the judgment, so there's universality of the
sufferers; they shall drink all of it, and they shall all of them drink it, that so no man
may favour or flatter himself with hope of escape. Thomas Horton.
Ver. 8. Shall wring them out. Here's the necessity also of it; it is unavoidable; They
shall drink it, that is, even against their minds, whether they will or no. It is very
likely that wicked men would be very loath to come to this condition: they can be
content to sin, but they cannot endure to be punished for sin... This cup shall not
pass from them, but they shall drink of it, even against their stomachs, where they
never so much loath it. Yea, and which is more, they shall suck it up; God will turn
the cup up to them, and will make them to take it every jot; he will not spare them
one drop of it, which they shall be suffered to leave behind... The Lord himself (as I
may say) will stand over them, and see them do it without any favour or indulgence.
Thomas Horton.
Ver. 8. When God's people have drunk the red wine in the cup, the wicked must
drink the dregs: the cup passeth from place to place till all be drank off. William
Greenhill.
COKE, "Psalms 75:8. For in the hand of the Lord there is a cup, and the wine is
red— And the wine is in a ferment. Hiller, 328. Is unmixed: Green; who renders the
next clause, He filleth it up to the brim, and poureth out of the same. It is not
improbable, that the wine here mentioned may allude to the stupifying and
intoxicating liquor, which was given to criminals before their execution, either to
hasten their death, or to lessen their sense of the pains they were to suffer; for it was
a mixture of poisonous and stupifying herbs infused in wine. See Matthew 27:34.;
Psalms 60:3. If we suppose some such intoxicating wine to have been in use at the
time this psalm was written, it will account for the mixture here spoken of; a
circumstance otherwise difficult to explain.
ELLICOTT, "(8) A cup.—The figure of the cup of Divine fury is developed, as
Psalms 11:6 compared with Psalms 16:5 shows, from the more general one which
represents life itself as a draught which must be drunk, bitter or sweet, according to
the portion assigned. It appears again in Psalms 60:3, and is worked out in
prophetic books, Isaiah 51:17; Habakkuk 2:16, Ac.; Ezekiel 23:32-34, and
frequently in Jeremiah. The mode of its introduction here, after the statement that
God “putteth down one and setteth up another,” shows that the poet, in speaking of
a “mixture,” thinks of the good and bad commingled in the cup, which are, of
course, poured out to those whose portion is to be happiness and misery in Israel;
while for the heathen, the “wicked of the earth” (possibly including apostate Jews),

52. only the dregs are left to be drained. There are, however, many obscure expressions.
Is red.—Better, foameth, from the rapid pouring out.
Mixture.—Heb., mesekh; which, like mezeg, may properly denote aromatic wine
(wine mixed with spices), but here seems rather to imply the blending of the
portions destined for the good and bad in Israel.
Wring.—Better, drain. (See Psalms 73:10.)
The LXX. and Vulg. seem to have had a slightly different text before them, and one
which still more distinctly points to the interpretation given above: “Because in the
hand of the Lord a cup of unmixed wine, full of mixture, and he turned it from this
side to that, but its dregs were not emptied, all the sinners of the earth shall drink of
them.” The text has “poureth from this;” the word, “to that,” may have dropped
out.
WHEDO , "8. A cup… red—The emblem of wrath. Psalms 60:3; Revelation 14:10.
Mixture—Alluding to the practice of drugging wine to make it more intoxicating.
Isaiah 5:11; Isaiah 5:22.
Wring… out—That is, shall press the dregs, or lees, at the bottom of the cup, to
extract the last drop. See Isaiah 51:17; Isaiah 51:22
BE SO , "Psalms 75:8. For, &c. — This verse is added, either, 1st, As a reason or
confirmation of the assertion, Psalms 75:7, and to show that God, in removing one
king to make way for another, did not proceed in a way of absolute sovereignty, but
in a way of justice and equity. Or, 2d, As another argument to enforce his advice
given Psalms 75:4-5, which he had already pressed by one argument, Psalms 75:6-7.
In the hand of the Lord there is a cup — God is here compared to the master of a
feast, who, in those days, used to distribute portions of meats or drinks to the
several guests, as he thought fit. A cup, in Scripture, is sometimes taken in a good
sense for God’s blessings, as Psalms 16:5; Psalms 23:5, and sometimes, and more
frequently, in a bad sense, for his vengeance and judgments, Psalms 11:6; Isaiah
51:22; Jeremiah 49:12; Matthew 20:23; and so it is here understood, as the following
words show. And the wine is red —
Such as the best wine in Judea was, (Deuteronomy 32:14; Proverbs 23:31,) and
therefore strong and intoxicating. Or, is troubled, as ‫,חמר‬ chamar, more properly
signifies, and is rendered by divers learned men. Thus he expresses the power and
fierceness of God’s wrath and judgments. It is full of mixture — The wine is
mingled, not with water, but with strengthening and intoxicating ingredients.
“Calamity and sorrow, fear and trembling, infatuation and despair, the evils of the
present life, and of that which is to come, are the bitter ingredients of this cup of
mixture.” And he poureth out of the same — As it is entirely in the hand and
disposal of God, so, through every age, he has been pouring out, and administering

53. of its contents, more or less, in proportion to the sins of men; but the dregs thereof
— The worst and most dreadful part of those tribulations; all the wicked of the
earth shall wring them out — Shall be compelled to squeeze out every drop of wrath
and misery which they contain; and drink them — For the curse shall enter into
their bowels like water, and like oil into their bones. They shall be compelled to
endure the utmost effects of the divine vengeance upon their sins, partly in this life,
but more fully in the life to come, when the cup of the Lord’s indignation will be to
them in an especial manner a cup of trembling, of everlasting trembling; when
burning coals, fire and brimstone, and a horrible eternal tempest shall be the
portion of their cup, Psalms 11:6 . And they shall be thus tormented in the presence
of the holy angels, and in the presence of the Lamb, and shall have no rest day nor
night, and the smoke of their torment shall ascend up for ever and ever, Revelation
14:10-11.
EXPOSITORS DICTIO ARY OF TEXTS, "The Cup in the Hand of the Lord
Psalm 75:8
What is the cup of the Lord in my text? What is the cup of salvation in another
Psalm? What is the cup of blessing in St. Paul? Are there two different cups? Are
we to distinguish between the cup which Christ drained and the cup which He
blessed? Are we to divide the Passion from the Eucharist? Good Friday from
Maundy Thursday? no, we are not to divide them. The two are one. The Eucharist
is the communion of the Passion. The power of the Passion is the power of the
Eucharist.
I. Those who enter into the devout communicant life have found the secret of joy,
for they have the life of Christ. But they are also self-consecrated to suffering; for
the life of Christ is a dying life; His joy is wrung out of the heart of sorrow. They are
dedicated to fellowship in His sufferings, that their fellowship in His glory may be
real. This is the dominant conception of the Passion-narrative in St. John. We are
not to look upon Good Friday simply as a defeat followed by a victory. The victory
was won in and through suffering; it did not simply come after it. All this is in the
cup which our Saviour drained, and which He gives us to drink. The red wine with
which the cup of the Lord is full mixed, and which He poureth out for us, is His
blood. Blood—the symbol of life, not of death; but of life poured out, consecrated by
dying.
II. What does this challenge mean to us, dropping metaphor and mysticism? "Can
ye drink of the cup that I shall drink of?" We know that we must answer, We can,
unless we prefer to say that we have neither part nor lot in the life and death of
Jesus Christ. But what is involved in our acceptance of the challenge? We are able,
at anyrate we wish to try—to do what? Surely the cup is the burden of human
sorrow and human sin—the accumulated results of all the errors and vices and
crimes that poor humanity commits every day. A bitter draught it is; "Thou hast
given us a drink of deadly wine" we might say when it is put before us. Jesus Christ
was willing to drain it—as an act of love, and as an act of obedience. He took up the

54. burden of frail humanity. He let it crush Him and by so doing He conquered it. That
is the claim, the challenge, that Christ makes to us. We cannot tell what He will
require of us, it may be much or it may be little; but have we the spirit of love and
the spirit of obedience, in which as I have said, Christ Himself lived and died for
man? If we have we may answer humbly but confidently, "We are able"; for our
great Captain will set us no impossible tasks.
III. You will see now why the cup which our blessed Lord drained and the cup
which He blessed are one and the same cup. It is the cup of communion, of
brotherhood; the cup of kindness which pledges us to bear each other"s burdens
instead of shifting our own; and it is the cup of the red wine poured out, the
precious life-blood freely given, the living sacrifice, holy and acceptable unto God.
—W. R. Inge, All Saints" Sermons, p153.
PULPIT, "For in the hand of the Lord there is a cup, and the wine is red. The "cup
of God's fury" is a frequent metaphor with the prophets (Isaiah 51:17, Isaiah 51:22;
Jeremiah 25:15, Jeremiah 25:17, Jeremiah 25:28; Jeremiah 49:12; Lamentations
4:21; Ezekiel 23:31-33; Habakkuk 2:16, etc.); and is commonly represented as full of
wine, which his enemies have to drink. The "redness" of the wine typifies the
shedding of blood. It is full of mixture. Mingled, i.e; with spices, and so made
stronger and more efficacious (see Proverbs 9:2; Proverbs 23:30; So Proverbs 8:2;
Isaiah 5:22). And he poureth out of the same. God pours out the cup of his fury on
all nations, or persons, whom he chooses to afflict, and they are compelled to drink
of it (Jeremiah 25:15-28). But the dregs thereof, all the wicked of the earth shall
wring them out, and drink them. To drink a cup, dregs and all, is to empty it wholly,
to swallow down all its contents.
9 As for me, I will declare this forever;
I will sing praise to the God of Jacob,
BAR ES, "But I will declare for ever - I - the author of the psalm. I will make
known at all times the character of God, and will declare the truth respecting his works
and ways. The particular mode as referred to here, was praise.
I will sing praises to the God of Jacob - The God whom Jacob worshipped; the
God who proved himself to be his Friend, thus showing that he is the Friend of all that
trust in him. See the notes at Psa_24:6.

55. CLARKE, "I will sing praises to the God of Jacob - These are the words of the
psalmist, who magnifies the Lord for the promise of deliverance from their enemies.
GILL, "But I will declare for ever,.... These are not the words of the psalmist, but of
Christ, who is all along speaking in the psalm; what he would declare is not expressed,
and is to be supplied in sense thus; either that he would declare the wonderful works of
God, Psa_75:1, so the Targum, his thoughts, mercies, and kindnesses to his people, as in
Psa_55:5, or his judgments on his enemies, whom he shall pass sentence on, which will
be for ever; or the name of the Lord, his purposes and decrees, his counsel and covenant,
his mind and will, his Gospel and the truth of it: see Psa_22:22,
I will sing praises to the God of Jacob; the covenant God of his people, Christ's
God, and their God; of his singing praise to him, see Psa_22:22.
HE RY, " Here are two good practical inferences drawn from these great truths, and
they are the same purposes of duty that he began the psalm with. This being so, 1. He
will praise God, and give him glory, for the power to which he has advanced him (Psa_
75:9): I will declare for ever that which thy wondrous works declare, Psa_75:1. He will
praise God for his elevation, not only at first, while the mercy was fresh, but for ever, so
long as he lives. The exaltation of the Son of David will be the subject of the saints'
everlasting praises. He will give glory to God, not only as his God, but as the God of
Jacob, knowing it was for Jacob his servant's sake, and because he loved his people
Israel, that he made him king over them. 2. He will use the power with which he is
entrusted for the great ends for which it was put into his hands, Psa_75:10, as before,
Psa_75:2, Psa_75:4. According to the duty of the higher powers, (1.) He resolves to be a
terror to evildoers, to humble their pride and break their power: “Though not all the
heads, yet all the horns, of the wicked will I cut off, with which they push their poor
neighbours; I will disable them to do mischief.” Thus God promises to raise up
carpenters who should fray the horns of the Gentiles that had scattered Judah and
Israel, Zec_1:18-21. (2.) He resolves to be a protection and praise to those that do well:
The horns of the righteous shall be exalted; they shall be preferred and be put into
places of power; and those that are good, and have hearts to do good, shall not want
ability and opportunity for it. This agrees with David's resolutions, Psa_101:3, etc.
Herein David was a type of Christ, who with the breath of his mouth shall slay the
wicked, but shall exalt with honour the horn of the righteous, Psa_112:9.
CALVI , "9.and 10.But I will publish for ever. This conclusion of the psalm evinces
the joy which God’s people felt from having experienced that He was their deliverer
in adversity; for it seems to be their own experience which they engage to publish,
and on account of which they resolve to sing praise to God. Whence also they
gather, that by the divine aid they will overcome all the power of the reprobate; and
that being themselves possessed of righteousness and equity, they will be sufficiently
armed for their own preservation and defense. The expression,the horns of the
righteous shall be exalted, (263) implies, that the children of God, by a blameless
and holy life, acquire greater strength, and more effectually protect themselves than
if it were their endeavor to advance their own interests by every species of

56. wickedness.
SPURGEO , "Ver. 9. But I will declare for ever. Thus will the saints occupy
themselves with rehearsing Jehovah's praises, while their foes are drunken with the
wine of wrath. They shall chant while the others roar in anguish, and justly so, for
the former Psalm informed us that such had been the case on earth, --"thine
enemies roar in the sanctuary, " --the place where the chosen praised the Lord.
I will sing praises to the God of Jacob. The covenant God, who delivered Jacob from
a thousand afflictions, our soul shall magnify. He has kept his covenant which he
made with the patriarch, and has redeemed his seed, therefore will we spread
abroad his fame world without end.
COKE, "Psalms 75:9. But I will declare for ever— But as for me, I will exult for
ever. See Bishop Hare and Mudge. As for his part, the author declares he would
always exult, and celebrate the glory of the God of Jacob; whose minister he should
be, to humble the wicked, and to exalt the righteous. This shews the author of the
psalm either to have been the prince, or some one in his person.
REFLECTIO S. The psalm opens,
1. With repeated and fervent thanksgivings for God's great mercies received; and
may be considered as the language of the church adoring God for the gift of his Son,
who, in his incarnation, was brought near unto us, and whose miracles, and
wondrous works of redemption, declared his power and grace. ote; (1.) Praise is
ever our bounden duty on every review of God's mercies towards us. (2.) Every
faithful believer experiences wondrous instances of God's nearness to help him out
of dangers, from which he could not escape, and to bring him to the enjoyment of
mercies above his expectations.
2. The Psalmist promises, that his administration should be just and upright. And,
when the great congregation of God's people shall be gathered unto Christ in the
day of his appearing and glory, then shall righteous judgment proceed against the
ungodly. ote; (1.) Magistrates are accountable to God from whom they receive
their authority, and their decisions must be without partiality. (2.) They who have
the honour of office, must remember the conscientious discharge of the burden
thereto annexed.
3. He undertakes to support and restore, through the divine blessing, the weak and
distracted state of Israel. ote; (1.) Disunion and faction hasten a kingdom to
destruction. (2.) One true patriot has often saved a nation. But this more
emphatically appertains to Christ, who, when the world, with all its inhabitants, by
sin was dissolved, and ready to be swallowed up in misery, bore up the pillars of it,
and by his redemption renewed the face of the earth.
4. He rebukes the folly as well as wickedness of those who opposed his government.
Though they exerted all their power against him, with a stiff neck refused to bend,
and proudly spoke against his administration, it was all in vain; and therefore he

57. admonishes them to submit, lest they should feel the weight of his arm. Many are the
enemies from earth and hell that oppose the kingdom of Jesus; but it shall rise
superior to all opposition; the anti-Christian horns shall be broken; and the sinners,
who have spoken hard speeches against him, be silenced in eternal destruction.
ote; It is folly to oppose where resistance is vain, and madness where ruin must be
the consequence; yet thus foolishly and madly do sinners plunge their souls into
eternal perdition, and will not have this Jesus to reign over them.
BE SO , "Verse 9-10
Psalms 75:9-10. But I will declare for ever — These dispensations of mercy and
judgment to the world. I will sing praises to the God of Jacob — He will praise God,
and give him glory for the power to which he had advanced him, and that not only
at first, while the mercy was fresh, but for ever; as long as he lives he will
remember, and be grateful for, this instance of the Lord’s goodness. Thus the
exaltation of the Son of David will be the subject of the saints’ everlasting praises.
And he will give glory to God, not only as his God, but as the God of Jacob, knowing
it was for his servant Jacob’s sake, and because he loved his people Israel, that he
made him king over them. All the horns of the wicked — Their honour and power,
which they made instruments of mischief to oppress good men; a metaphor taken
from horned and mischievous beasts; will I cut off — I will humble their pride and
break their power; I will disable them to do mischief. But the horns of the righteous
shall be exalted — Good men shall be encouraged and promoted, and intrusted with
the management of all public affairs, which will be a great blessing to all my people.
Thus he determines to use the power wherewith he was intrusted for the great ends
for which it was put into his hands, as every governor ought to do, and as every
good governor will do. And herein David was a type of Christ, who, with the breath
of his lips, slays the wicked, Isaiah 11:4; but exalts with honour the horn of the
righteous, Psalms 112:9.
CO STABLE, "Verse 9-10
3. God"s glory for judging75:9-10
Asaph concluded by praising God publicly, and in Song of Solomon , for judging
His enemies. The horns symbolize strength, and they picture animals. Israel"s
enemies would lose their strength, but God"s people would grow stronger. God may
be speaking again in Psalm 75:10.
This inspiring psalm pictures Yahweh in His role as Judge of all the earth. Its
perspective is toward that day when He will act in justice for His people. This day
will inevitably come, and we need to keep it in view since God waits to judge. The
Judge of all the earth will do justly ( Genesis 18:25).
K&D 9-10, "The poet now turns back thankfully and cheerfully from the
prophetically presented future to his own actual present. With ‫י‬ִ‫נ‬ ֲ‫א‬ַ‫ו‬ he contrasts himself
as a member of the now still oppressed church with its proud oppressors: he will be a

58. perpetual herald of the ever memorable deed of redemption. ‫ם‬ ָ‫ּול‬‫ע‬ ְ‫,ל‬ says he, for, when he
gives himself up so entirely to God the Redeemer, for him there is no dying. If he is a
member of the ecclesia pressa, then he will also be a member of the ecclesia
triumphans; for ει ʆ ᆓποµένοµεν, καᆳ συµβασιλεύσοµεν (2Ti_2:12). In the certainty of this
συµβασιλεύειν, and in the strength of God, which is even now mighty in the weak one, he
measures himself in v. 11 by the standard of what he expresses in Psa_75:8 as God's own
work. On the figure compare Deu_33:17; Lam_2:3, and more especially the four horns
in the second vision of Zechariah, Zec_2:1. Zec_1:18.. The plural is both ‫ּות‬‫נ‬ ְ‫ר‬ ַ‫ק‬ and ‫י‬ֵ‫נ‬ ְ‫ר‬ ַ‫,ק‬
because horns that do not consist of horn are meant. Horns are powers for offence and
defence. The spiritual horns maintain the sovereignty over the natural. The Psalm closes
as subjectively as it began. The prophetic picture is set in a lyric frame.
10 who says, “I will cut off the horns of all the
wicked,
but the horns of the righteous will be lifted up.”
BAR ES, "All the horns of the wicked ... - See the notes at Psa_75:4. The meaning
is, I will destroy all their power. This, too, may refer to the author of the psalm, supposed
to be a prince or ruler about to ascend the throne, and to assert his rightful authority.
This indicates his purpose in regard to his administration (compare Psa_75:2); the
principles on which he would administer his government. It would be an administration
under which the wicked would be punished, and where the righteous would be
protected. In this manner it would be an emblem of the administration of God. All just
human governments are founded on the same principles as the government of God.
People have only to apply to the affairs of civil society the principles on which God
governs the universe, to constitute the most perfect human administration. Those which
come nearest to that, most nearly approximate perfection; and civil governments will
reach their end, and accomplish their design, only when those principles shall be
universally applied among people.
CLARKE, "All the horns of the wicked - All their power and influence, will I cut
off; and will exalt and extend the power of the righteous. The psalmist is said to do these
things, because he is as the mouth of God to denounce them. All was punctually fulfilled:
the wicked - the Babylonians, were all cut off; the righteous - the Jews, called so from the

59. holy covenant, which required righteousness, were delivered and exalted.
GILL, "All the horns of the wicked also will I cut off,.... Therefore let them not
lift up the horn on high: "horns" denote the power and authority of wicked men, their
kingdoms and states; both Rome Pagan and Rome Papal are said to have ten horns,
which are interpreted of ten kings or kingdoms; and which will be cut off when the vials
of God's wrath are poured out on the antichristian states; which vials will be filled from
the cup which is in the hand of the Lord, Rev_12:1, the Jews (b) interpret this of the ten
horns of the nations of the world, that shall be cut off in future time; and Jarchi
particularly of the horns of Esau, by whom he means Rome, or the Roman empire:
but the horns of the righteous shall be exalted; either of the righteous one Christ,
for the word is in the singular number; he who is the Lord our righteousness, whose
power and authority, kingdom and government, shall be enlarged and increased,
signified by the budding of the horn of David, and the exaltation of the horn of his
Messiah, 1Sa_2:10 or of everyone of the righteous, which will be when the kingdom and
dominion, and the greatness of the kingdom under the whole heaven, shall be given to
the people of the saints of the most High, and they shall reign with Christ on earth a
thousand years, Dan_7:27. Kimchi says this will be in the war of Gog and Magog, which
is expected by the Jews.
SPURGEO , "Ver. 10. All the horns of the wicked also will I cut off. Power and
liberty being restored to Israel, she begins again to execute justice, by abasing the
godless who had gloried in the reign of oppression. Their power and pomp are to be
smitten down. Men wore horns in those days as a part of their state, and these, both
literally and figuratively, were to be lopped off; fir since God abhors the proud, his
church will not tolerate them any longer.
But the horns of the righteous shall be exalted. In a rightly ordered society, good
men are counted great men, virtue confers true rank, and grace is more esteemed
than gold. Being saved from unrighteous domination, the chief among the chosen
people here promises to rectify the errors which had crept into the commonwealth,
and after the example of the Lord himself, to abase the haughty and elevate the
humble. This memorable ode may be sung in times of great depression, when prayer
has performed her errand at the mercyseat, and when faith is watching for speedy
deliverance. It is a song of the second advent, CO CER I G THE EAR ESS OF
THE JUDGE WITH THE CUP OF WRATH.
COFFMA , "Verse 10
"All the horns of the wicked also will I cut off;
But the horns of the righteous shall be lifted up."
The problem of this verse is simply, "Who says this?" Most of the scholars seem to
think that these are the words of the psalmist, but the problem with that is that no
ordinary person, even a righteous person, has the power and ability to do what is

60. here indicated. What mortal man can say, "I will lift up the righteous and cast down
the wicked?"
"Psalms 75:10 is best understood as a statement of the psalmist's own purpose.
God's servants are his instruments in carrying out his judgments; and there is a
very real sense in which all of them should seek to fight against dominant evil and to
cripple the power of tyrannous godlessness."[16]
Maclaren's words appeal to some, but we cannot agree that these words are
appropriate in the mouth of any ordinary man, no matter how devoted to God he
may be.
McCaw proposes a way out of the difficulty by supposing that it is The King of
Israel who makes the statements in Psalms 75:10,[17] in which case they would
indeed be appropriate. However the problem with this is that Asaph, not the King of
Israel, is supposed to be the psalmist. Making the psalm some kind of a liturgical
procedure, with the king standing in for these lines would be an adequate
explanation; but no such information is available to us.
For these reasons, we believe that it is God Himself who speaks here. He is the only
Being in heaven or upon earth who actually has the ability to do what is pledged in
Psalms 75:10. An apostle enlightens us upon the question of who really does the
exalting anyway. "Humble yourselves therefore under the mighty hand of God, that
He may exalt you in due time" (1 Peter 5:6).
PULPIT,"All the horns of the wicked also will I cut off. Besides declaring God's
judgments and singing his praises, the psalmist adds that he will, as far as lies in his
power, seek to advance God's cause, and establish his kingdom, by checking,
controlling, and putting down the wicked. This he expresses by the metaphor, "I
will cut off their horns;" i.e. bring down their haughtiness, and deprive them of the
power of doing mischief. But the horns of the righteous shall be exalted. Then, as a
necessary consequence, "the horns of the righteous"—their power and might and
glory—will be exalted.
WHEDO , "10. All the horns of the wicked… will I cut off—Conforming my
administration to thine, I also will break off “the horns”—destroy the official power
of such wicked persons as rise contemptuously against thee, thus setting at defiance
all the laws of the commonwealth, as well as the religion established by thy
authority, and will cherish and promote such as faithfully keep thy laws. This
breaking the horns of the wicked and setting up the righteous, is a Davidic vow and
maxim of government, (see Psalms 101,) and purely theocratic. The reader must not
take this as a declared purpose to persecute men for want of religious faith, but a
statement of the psalmist’s settled policy not to honour with office in the
government, men whose loose principles and vicious habits will make them hurtful
to the liberty and virtue of others, and unfit them to administer impartial law.