TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 75:6–10. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"Be not therefore lifted up: speak not iniquity against God" [Psalm 75:5]....What says He in another Psalm? "These things you have done," having enumerated certain sins. "These things you have done," He says, "and was silent." What is, "I was silent"? He is never silent with commandment, but meanwhile He is silent with punishment: He is keeping still from vengeance, He does not pronounce sentence against the condemned. But this man says thus, I have done such and such things, and God has not taken vengeance; behold I am whole, nought of ill has befallen me. "These things you have done, and I was silent: you have suspected iniquity, that I shall be like you." What is, "that I shall be like you"? Because you are unjust, even Me you have deemed unjust; as though an approver of your misdeeds, and no adversary, no avenger thereof. And what afterwards says He to you? "I will convict you, and will set you before your own face"? What is this? Because now by sinning behind your back you set yourself, see not yourself, examinest not yourself; I will set you before yourself, and will bring upon you punishment from yourself. So also here, "Speak not iniquity against God." Attend. Many men speak this iniquity; but dare not openly, lest as blasphemers they be abhorred by godly men: in their heart they gnaw upon these things, within they feed upon such impious food; it delights them to speak against God, and if they break not out with tongue, in heart they are not silent. Whence in another Psalm is said, "The fool has said in his heart, There is no God." The fool has said, but he has feared men: he would not say it where men might hear; and he said it in that place where He might Himself hear concerning whom he said it. Therefore here also in this Psalm (dearly beloved attend), whereas that which He said, "Do not speak iniquity against God," this He saw many men do in heart, He has also added, "for neither from East, nor from West, nor from the deserts of the mountains [Psalm 75:6], for God is Judge" [Psalm 75:7]. Of your iniquities God is Judge. If God He is, everywhere He is present. Whither will you take yourself away from the eyes of God, so that in some quarter you may speak that which He may not hear? If from the East God judges, withdraw into the West, and say what you will against God: if from the West, go into the East, and there speak: if from the deserts of the mountains He judges, go into the midst of the peoples, where you may murmur to yourself. From no place judges He that everywhere is secret, everywhere open; whom it is allowed no one to know as He is, and whom no one is permitted not to know. Take heed what you doest. You are speaking iniquity against God. "The Spirit of the Lord has filled the round world" (another Scripture says this), "and that which contains all things has knowledge of the voice: wherefore he that speaks unjust things cannot be hid." [Wisdom 1:7-8] Do not therefore think God to be in places: He is with you such an one as you shall have been. What is such an one as you shall have been? Good, if you shall have been good; and evil to you He will seem, if evil you shall have been; but a Helper, if good you shall have been; an Avenger, if evil you shall have been. There you have a Judge in your secret place. Willing to do something of evil, from the public you retire into your house, where no enemy may see; from those places of your house which are open and before the eyes of men, you remove yourself into a chamber; you fear even in your chamber some witness from some other quarter, you retire into your heart, there you meditate. He is more inward than your heart. Whithersoever therefore you shall have fled, there He is. From yourself whither will you flee? Will you not follow yourself wherever you shall flee? But since there is One more inward even than yourself, there is no place whither you may flee from God angry, but to God reconciled. There is no place at all whither you may flee. Will you flee from Him? Flee to Him....What then shall we do now? "Let us come before His face," ἐ ν ἐξομολογήσει, come before in confession: He shall come gentle whom you had made angry. "Neither from the deserts of the mountains, for God is Judge:" not from the East, not from the West, not from the deserts of the mountains. Wherefore? "For God is Judge." If in any place He were, He would not be God: but because God is Judge, not man, do not expect Him out of places. His place you will be, if you are good, if after having confessed you shall have invoked Him.
Thus, after the psalm had said, "Do not lift your horn on high or speak iniquity against God," it went on immediately. "Since neither from the east nor the west, nor from the mountain deserts; since God is judge he humbles this one and that one he exalts." He sees two people, that is, two kinds of people. So which two people does he see? One full of pride, the other confessing; one speaking justly, the other speaking unjustly. Who is speaking justly? The one who says "I have sinned." And who is speaking unjustly? The one who says "It is not I who sinned, it is my luck that sinned, my fate that sinned." So when you see two people, one speaking equity, the other iniquity, one humble, the other proud, do not be surprised that it goes on to say, "Since God is judge, he humbles this one and that one he exalts."
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 75:6 delivers a profound declaration of God's absolute sovereignty over all human affairs, particularly concerning elevation, status, and advancement. It asserts that true "promotion" or exaltation does not originate from any earthly direction, human effort, political alliance, or geographical advantage. Instead, by negating all terrestrial sources, the verse implicitly points to a singular, divine source for the rise and fall of individuals and nations, setting the stage for the explicit statement in the following verse that God alone is the righteous Judge who exalts and abases.
Context
Literary Context
Psalms 75 is an Asaphic psalm, likely composed for public worship, characterized by themes of thanksgiving and divine judgment. The psalm begins with the community's resolve to give thanks to God for His wondrous works, acknowledging His presence and impending judgment (verses 1-3). Verses 4-5 issue a stern warning to the arrogant and wicked, admonishing them to cease their boasting and pride. Psalms 75:6 then serves as a pivotal declaration, directly refuting any earthly source of power or exaltation, thereby preparing the reader for the definitive statement in Psalms 75:7 that it is God alone who "putteth down one, and setteth up another." This verse firmly establishes the divine prerogative in determining human destiny and status, contrasting human arrogance with God's ultimate authority.
Historical & Cultural Context
In ancient Near Eastern cultures, power, status, and influence were often sought through military conquest (from various directions), political alliances with neighboring kingdoms, or control over trade routes. Empires rose and fell, and leaders gained or lost power based on perceived strength, strategic positioning, or human cunning. The mention of "east, west, south" in Psalms 75:6 represents a comprehensive negation of all such earthly avenues for advancement. The "east" might signify powerful empires like Assyria or Babylon; the "west" could point to maritime powers or distant lands; and the "south" might refer to Egypt or other southern kingdoms. The notable omission of "north" is significant, as the north was often associated with God's dwelling place (Mount Zion, or the cosmic mountain of God) or the direction from which divine judgment or power emanated. This omission subtly yet powerfully implies that the true source of promotion is not from any humanly conceivable earthly direction, but from the divine realm, from God Himself.
Key Themes
The central theme of Psalms 75:6 is Divine Sovereignty, emphasizing that God, and not human effort, geographical location, or political maneuvering, is the ultimate arbiter of human destiny and status. This verse underscores the Futility of Human Pride and self-exaltation, directly challenging the notion that individuals or nations can achieve true elevation apart from God. It highlights God's role as the Righteous Judge, who justly determines who rises and who falls, a theme prevalent throughout the Psalms and the prophetic books (e.g., 1 Samuel 2:7-8). By negating earthly sources, the verse implicitly calls for Humility and Trust in God, redirecting human ambition from worldly striving to reliance on divine providence. This aligns with broader biblical teachings on seeking God's kingdom first, as seen in Matthew 6:33.
Exposition and Analysis
Key Word Analysis
This Hebrew word (H7311) is a primitive root meaning "to be high," "to rise," "to raise," or "to exalt." It encompasses not merely career advancement but also elevation in status, dignity, influence, and honor. In the context of Psalms 75:6, it refers to any form of lifting up, whether of an individual, a nation, or a cause. The verse asserts that this true and lasting elevation does not originate from human schemes or earthly power dynamics, but solely from a divine source.
This word (H4161) literally means "a going forth" or "an egress," and specifically refers to "dawn" or "the rising of the sun," hence "the East." In ancient Near Eastern thought, the east was often associated with the origin of powerful empires (like Babylon or Assyria) or the direction from which new beginnings or challenges might arise. Its inclusion in the negation signifies that even the most formidable external powers or new ventures cannot bestow true promotion.
This term (H4057), while primarily meaning "wilderness" or "desert," is used here geographically to denote the south. This direction could represent regions like Egypt or the Arabian desert, often associated with specific political or economic influences. By negating the south, the psalmist emphasizes that neither alliances with powerful southern kingdoms nor the resources found in such regions can be the source of genuine exaltation.
Verse Breakdown
"For promotion [cometh]"
The verse begins with "For," indicating a reason or explanation for the preceding statements about God's judgment and the warning to the proud. The word "promotion" (Hebrew rûm') is the subject, referring to exaltation or elevation. The verb "cometh" is implied in the Hebrew, making the statement a direct and forceful declaration about the origin of true advancement. This opening clause immediately sets the stage for the negation of earthly sources.
"neither from the east, nor from the west, nor from the south."
This is a powerful and comprehensive negation. By explicitly listing three cardinal directions, the psalmist employs a rhetorical device to signify "from nowhere on the human compass." The "east" often represented powerful empires (like Babylon or Assyria) or the rising sun; the "west" could signify distant lands or the setting sun; and the "south" might refer to Egypt or other southern kingdoms. The absence of "north" is highly significant, as the north was often associated with God's dwelling place (Mount Zion or the cosmic mountain of God) and the direction from which divine power or judgment emanated. By negating all earthly directions, the verse implicitly directs the reader's gaze upward, to the unstated, divine source of all true promotion.
Literary Devices
Psalms 75:6 employs several potent literary devices to convey its message. The most prominent is Merism, where "east, west, and south" (with the implied exclusion of north) represent the totality of earthly directions, thus signifying "from nowhere on earth." This comprehensive negation emphasizes the absolute non-origin of promotion from human or geographical sources. The use of Repetition through the triple "neither... nor... nor" creates a strong sense of Emphasis and absolute exclusion, driving home the point that no human or worldly source can bestow true exaltation. There is also an Ellipsis, where the verb "cometh" is implied, making the statement more concise and impactful. Finally, the verse uses Implied Contrast: by explicitly stating where promotion does not come from, it powerfully implies that it must come from the one unmentioned, non-earthly source—God Himself, often associated with the north or the heavens.
Theological and Thematic Connections
Psalms 75:6 profoundly asserts God's absolute and unchallenged sovereignty over all human affairs, particularly concerning the rise and fall of individuals, nations, and their leaders. It dismantles the illusion that human effort, political maneuvering, strategic alliances, or geographical advantage are the ultimate determinants of success or failure. True exaltation is presented not as a human achievement but as a divine prerogative and gift, bestowed according to God's righteous will and perfect timing. This truth serves as a powerful antidote to human pride, self-reliance, and the relentless pursuit of worldly status, redirecting our gaze from horizontal striving to vertical dependence on the Almighty. It reminds us that all authority and dignity ultimately flow from God's throne.
Reflection and Application
For the believer, Psalms 75:6 offers liberating truth and a profound call to reorient our ambitions. Instead of anxiously striving for recognition, status, or power through human means, we are invited to trust in God's perfect timing and sovereign plan for our lives. This verse serves as a powerful antidote to the pervasive cultural pressure to "climb the ladder" at all costs, reminding us that true and lasting promotion comes from God alone. It calls us to cultivate a spirit of profound humility, recognizing that any genuine elevation or influence we experience is a divine gift, not a personal achievement. Embracing this truth can free us from the anxieties of competition, the bitterness of perceived slights, and the emptiness of worldly accolades, allowing us to find peace and contentment in God's righteous and perfect will. Our ultimate ambition should be to glorify God and faithfully serve others, knowing that He will honor those who honor Him.
Questions for Reflection
FAQ
Why are only east, west, and south mentioned, and not north?
The omission of "north" is highly significant and intentional. It is a literary device known as merism, where a part represents the whole. By explicitly negating all earthly directions (east, west, south), the psalmist comprehensively covers all humanly conceivable sources of power and influence. The "north" in ancient Israelite thought was often associated with God's dwelling place (Mount Zion, the cosmic mountain where God's throne was believed to be) or the direction from which divine judgment or power would come (e.g., from Babylon or Assyria, seen as instruments of God's wrath). Therefore, by omitting "north," the verse subtly yet powerfully implies that the true source of promotion is not from any earthly direction, but from the divine realm, from God Himself. It points to a heavenly, rather than a terrestrial, origin for all true exaltation, as further clarified in Psalms 75:7.
Does this verse mean that human effort is pointless or that we shouldn't work hard?
Absolutely not. Psalms 75:6 does not negate the importance of diligent work, wisdom, or responsible stewardship. Instead, it reorients our understanding of the ultimate source and final arbiter of true success and exaltation. It teaches that while human effort is a necessary means, it is God who ultimately enables, blesses, and determines the outcome. Our efforts should be offered in submission to His will and for His glory, not as a means to self-promotion or to gain power independently of Him. The verse warns against relying solely on human means or seeking glory for oneself, encouraging us to trust that God will elevate those whom He chooses, in His perfect timing, often through humble and faithful service, as seen in James 4:10.
Christ-Centered Fulfillment
Psalms 75:6 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Unlike earthly rulers who strive for promotion from the "east, west, or south," Jesus deliberately chose the path of humility and self-abasement. He did not seek worldly power or earthly exaltation, famously declaring that His kingdom was "not of this world" (John 18:36). Instead, He "emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:7). His "promotion" came not through human striving but through divine appointment, culminating in His sacrificial death on the cross and His glorious resurrection. It was precisely because He humbled Himself, even to the point of death, that God "highly exalted him and bestowed on him the name that is above every name" (Philippians 2:9). Thus, Christ perfectly embodies the truth that true and lasting promotion comes solely from God, not from any earthly direction or human endeavor. As believers, we are called to follow His pattern, seeking first His kingdom and righteousness (Matthew 6:33), trusting that any true honor, influence, or "promotion" we experience will be a divine gift, ultimately flowing from Christ, who is "head over everything for the church" (Ephesians 1:22).