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Commentary on Psalms 75 verses 6–10
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.
2.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.
II. 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, Zac 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.
"For the cup in the hand of the Lord of pure wine is full of mixed" [Psalm 75:8]. Justly so. "And He has poured out of this upon this man; nevertheless, the dreg thereof has not been emptied; there shall drink all the sinners of earth." Let us be somewhat recruited; there is here some obscurity....The first question that meets us is this, "of pure wine it is full of mixed." How "of pure," if "of mixed"? But when he says, "the cup in the hand of the Lord" (to men instructed in the Church of Christ I am speaking), you ought not indeed to paint in your heart God as it were circumscribed with a human form, lest, though the temples are shut up, you forge images in your hearts. This cup therefore does signify something. We will find out this. But "in the hand of the Lord," is, in the power of the Lord. For the hand of God is spoken of for the power of God. For even in reference to men ofttimes is said, in hand he has it: that is, in his power he has it, when he chooses he does it. "Of pure wine it is full of mixed." In continuation he has himself explained: "He has inclined," he says, "from this unto this man; nevertheless the dreg thereof has not been emptied." Behold how it was full of mixed wine. Let it not therefore terrify you that it is both pure and mixed: pure because of the genuineness thereof, mixed because of the dreg. What then in that place is the wine, and what the dreg? And what is, "He has inclined from this unto this man," in such sort that the dreg thereof was not emptied?
The cup of the Lord is at any rate “filled with mixed wine.” Although it is constantly drunk, nonetheless it is never fully drained. But when he says “mixed wine,” he is pointing to the New and Old Testaments, which make a salvific drink for souls when both are mixed. The Jews drink wine only, but not mixed wine, because they do not want to receive the health of the New Testament. The Manichaeans also do not drink mixed wine because they partly accept the New Testament but spit out the sacraments of the old law in rash boldness. He added, “And he tips it from this to this.” This absolutely refers to the two peoples, namely the Jews and the Gentiles, because he took the cup from the mouth of the Jews who did not believe and tipped it for the Gentiles nations to drink instead. It is a blessed and secure refreshment to receive the cup of salvation from him, who always knows how to offer beneficial things. This manner of speaking is peculiar to sacred Scripture, since it is scarcely able to be found in secular writings (or at least as I think).
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SUMMARY
Psalms 75:8 powerfully declares God's absolute sovereignty over judgment, portraying Him holding a "cup" of wrath. This cup contains potent, "red wine" mixed with bitter ingredients, which the Lord meticulously pours out. The verse emphasizes the inescapable and utter consumption of this judgment by all the wicked of the earth, who are compelled to drain even the most concentrated and bitter "dregs," signifying the full, undiluted, and complete measure of divine retribution for their rebellion and unrighteousness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 75:8 is rich in literary devices that amplify its powerful message of divine judgment. The most prominent is Metaphor, where the "cup" serves as a profound symbol for God's wrath and judgment. This is not a literal cup, but a conceptual vessel containing the full measure of divine retribution. The "red wine" and "mixture" within the cup are further elements of Symbolism, with the color red often associated with blood, violence, or intense suffering, and the mixture representing a potent, bitter concoction of punishment. The "dregs" also function as powerful Symbolism, representing the most concentrated, impure, and inescapable part of this judgment. The phrase "all the wicked of the earth shall wring [them] out, [and] drink [them]" employs vivid Imagery and a form of Personification, as the wicked are depicted as actively, albeit unwillingly, participating in their own complete consumption of judgment. The intensity conveyed by "wring out" also borders on Hyperbole, emphasizing the extreme and exhaustive nature of the experience, leaving no doubt as to the severity and finality of the judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
The imagery of the "cup of wrath" in Psalms 75:8 is a profound theological statement on God's character and the nature of sin. It affirms God's absolute holiness and unwavering righteousness, which necessitate a just response to evil. His judgment is not arbitrary or capricious but a just and inevitable consequence for those who persistently reject His rule and walk in wickedness. This verse underscores the biblical truth that sin has severe consequences, and ultimately, every individual will face God's judgment. While the cup signifies wrath for the wicked, it implicitly highlights God's patience and mercy extended to humanity, as judgment is only poured out when His forbearance is exhausted. It serves as a solemn warning, urging humanity to turn from sin and seek refuge in God's grace before the full measure of His righteous indignation is poured out.
REFLECTION AND APPLICATION
Psalms 75:8 serves as a sobering reminder of the absolute reality of God's judgment against sin and unrighteousness. The vivid imagery of the cup of wrath, with its red wine, bitter mixture, and inescapable dregs, compels us to confront the seriousness of human rebellion against a holy God. It challenges any notion that sin will go unpunished or that God is indifferent to injustice. For those who are not in Christ, this verse is a stark warning, urging repentance and a turning to the only One who can deliver from the coming wrath. It calls for a humble acknowledgment of our own sinfulness and a desperate plea for mercy. For believers, this passage deepens our appreciation for the immense grace and mercy extended to us through Christ. We are reminded that we, too, deserved to drink from that cup, but through His perfect sacrifice, we have been spared. This truth should inspire profound gratitude, humble obedience, and a compassionate urgency to share the good news of salvation with a world still facing the prospect of drinking from God's cup of judgment.
Questions for Reflection
FAQ
What is the "mixture" in the cup, and why is it significant?
Answer: The "mixture" (Hebrew: meçek, H4538) refers to wine that has been combined with various spices or other ingredients. In ancient contexts, this could sometimes be done to enhance flavor or potency. However, in the context of divine judgment as depicted in Psalms 75:8, the "mixture" is significant because it suggests a deliberate concoction designed to intensify the bitterness, intoxicating effect, or overall unpleasantness of the "wine of wrath." It implies that God's judgment is not diluted or mild, but rather a potent and carefully prepared draught that ensures the full measure of retribution is experienced by the wicked. It underscores the severity and completeness of the divine reckoning.
Does this verse imply that God takes pleasure in punishing the wicked?
Answer: No, this verse does not imply that God takes pleasure in punishing the wicked. Rather, it emphasizes His perfect justice and holiness, which necessitate a response to sin and rebellion. While the imagery is severe, it reflects God's righteous indignation against evil, not a sadistic delight in suffering. Scripture consistently teaches that God desires all people to repent and live, as seen in Ezekiel 33:11. The "cup of wrath" is a consequence of persistent wickedness, a necessary act of divine justice to uphold His moral order and ultimately bring about His righteous kingdom. It is a testament to His unwavering commitment to justice, ensuring that evil does not triumph and that His character as a just and holy God is fully vindicated.
CHRIST-CENTERED FULFILLMENT
Psalms 75:8 finds its profound and ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The terrifying prospect of drinking the "cup" of God's wrath, with its bitter "mixture" and "dregs," is precisely what Jesus faced and willingly embraced on behalf of humanity. In the Garden of Gethsemane, Jesus agonizingly prayed, "My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will" (Matthew 26:39). This "cup" was not merely physical suffering, but the full, undiluted weight of divine judgment against the sins of the entire world. By drinking this cup to its very "dregs" on the cross, Jesus exhausted God's righteous wrath, making complete atonement for all who believe. His substitutionary sacrifice means that those who trust in Him will never have to drink from the cup of God's judgment, for Christ has drunk it for them. He, the Lamb of God who takes away the sin of the world, became sin for us, though He knew no sin, so that in Him we might become the righteousness of God (2 Corinthians 5:21). Thus, Psalms 75:8, while a stark warning of judgment, ultimately points to the profound grace and substitutionary love of Christ, who bore the wrath we deserved, offering us salvation and eternal life (John 3:16).