Psalms 75

Thanksgiving for God’s Future Help

1

For the [music] director, [according to] Do Not Destroy. A psalm of Asaph. A song.

1 We give thanks to you, O God; we give thanks, and your name is near. Your wonderful deeds are told.

2 "I will indeed set an appointed time; I will judge fairly.

3 [The] earth and all its inhabitants [are] shaking; I steady its columns. Selah

4 I say to the boastful, 'Do not boast!' and to the wicked, 'Do not lift up [your] horn!

5 Do not lift up high your horn. Do [not] speak with {arrogant pride}.'"

6 For [it is] not from [the] east or [the] west and not from [the] south [that] lifting up [comes],

7 rather God [is the] judge; one he brings low, and another he lifts up.

8 For [there is] a cup in the hand of Yahweh with wine [that] foams, fully mixed, and he pours out from this. Surely all [the] wicked of [the] land {will quaff it down [to] its dregs}.

9 But as for me, I will proclaim forever; I will sing praise to the God of Jacob.

10 "And all [the] horns of [the] wicked I will cut off. [The] horns of [the] righteous will be lifted up."

Psalms 75 Commentary

Chapter 75

The psalmist declares his resolution of executing judgment. (1-5) He rebukes the wicked, and concludes with resolutions to praise God. (6-10)

Verses 1-5 We often pray for mercy, when in pursuit of it; and shall we only once or twice give thanks, when we obtain it? God shows that he is nigh to us in what we call upon him for. Public trusts are to be managed uprightly. This may well be applied to Christ and his government. Man's sin threatened to destroy the whole creation; but Christ saved the world from utter ruin. He who is made of God to us wisdom, bids us be wise. To the proud, daring sinners he says, Boast not of your power, persist not in contempt. All the present hopes and future happiness of the human race spring from the Son of God.

6-10. No second causes will raise men to preferment without the First Cause. It comes neither from the east, nor from the west, nor from the south. He mentions not the north; the same word that signifies the north, signifies the secret place; and from the secret of God's counsel it does come. From God alone all must receive their doom. There are mixtures of mercy and grace in the cup of affliction, when it is put into the hands of God's people; mixtures of the curse, when it is put into the hands of the wicked. God's people have their share in common calamities, but the dregs of the cup are for the wicked. The exaltation of the Son of David will be the subject of the saints' everlasting praises. Then let sinners submit to the King of righteousness, and let believers rejoice in and obey him.

Footnotes

• [a]. The Hebrew Bible counts the superscription as the first verse of the psalm; the English verse number is reduced by one
• [b]. Hebrew "They tell your wonderful deeds"
• [c]. Hebrew "I, I will judge" might be emphatic
• [d]. Or "melting away"
• [e]. Hebrew "I, I steady" might be emphatic
• [f]. Plural
• [g]. Hebrew "an unrestrained neck"
• [h]. Hebrew "wilderness"
• [i]. Hebrew "and"
• [j]. Literally "they will drain, they will drink its dregs"

Chapter Summary

To the chief Musician, Altaschith, A Psalm [or] Song of Asaph. Of the word "altaschith," See Gill on "Ps 57:1," it signifies "do not destroy," or "do not corrupt"; the Targum renders it, "do not destroy thy people;" so Jarchi, "do not destroy Israel;" perhaps it may be considered as a petition, that God would not suffer the man of sin to go on to destroy the earth, and corrupt the inhabitants of it with his false doctrine, idolatry, and superstition, Revelation 11:18, for the psalm respects the times of the Gospel dispensation, and includes both the first coming of Christ in the flesh, and his second coming to judgment; the argument of it with the Syriac version is, "the divinity of Christ, and a remembrance of the judgment;" it is said to be a psalm or song of Asaph, but is thought to be written by David, and delivered to Asaph; for it may be rendered "for Asaph" {k}; and so the Targum, "by the hands of Asaph;" though some think it was written after the Babylonish captivity; perhaps by some person whose name was Asaph, or was of the family of him that lived in David's time. Theodoret supposes it was written in the person of the captives in Babylon.