Psalms 75

For the director of music. To the tune of “Do Not Destroy.” A psalm of Asaph. A song.

1 ^[a]We praise you, God, we praise you, for your Name is near; people tell of your wonderful deeds.

2 You say, “I choose the appointed time; it is I who judge with equity.

3 When the earth and all its people quake, it is I who hold its pillars firm.^[b]

4 To the arrogant I say, ‘Boast no more,’ and to the wicked, ‘Do not lift up your horns.^[c]

5 Do not lift your horns against heaven; do not speak so defiantly.’ ”

6 No one from the east or the west or from the desert can exalt themselves.

7 It is God who judges: He brings one down, he exalts another.

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.

9 As for me, I will declare this forever; I will sing praise to the God of Jacob,

10 who says, “I will cut off the horns of all the wicked, but 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.

Cross References

• 1. Psalms 145:18
• 2. S Joshua 3:5; Psalms 44:1; S Psalms 71:16; Psalms 77:12; Psalms 105:2; Psalms 107:8,15; Psalms 145:5,12
• 3. S Exodus 13:10
• 4. S Psalms 7:11
• 5. Isaiah 24:19
• 6. 1 Samuel 2:8; S 2 Samuel 22:8
• 7. S Psalms 5:5
• 8. S 1 Samuel 2:3
• 9. Zechariah 1:21
• 10. S Job 15:25
• 11. S Genesis 16:5; Psalms 50:6; Psalms 58:11; Revelation 18:8
• 12. 1 Samuel 2:7; S Job 5:11; Psalms 147:6; Ezekiel 21:26; Daniel 2:21
• 13. Proverbs 23:30
• 14. Job 21:20; Isaiah 51:17; Jeremiah 25:15; Zechariah 12:2
• 15. Psalms 40:10
• 16. Psalms 108:1
• 17. S Genesis 24:12; Psalms 76:6
• 18. Psalms 89:17; Psalms 92:10; Psalms 112:9; Psalms 148:14

Footnotes

• [a]. In Hebrew texts 75:1-10 is numbered 75:2-11.
• [b]. The Hebrew has "Selah" (a word of uncertain meaning) here.
• [c]. "Horns" here symbolize strength; also in verses 5 and 10.

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.