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.
"One He humbles, and another He exalts" [Psalm 75:7]. Whom humbles, whom exalts this Judge? Observe these two men in the temple, and you see whom He humbles and whom He exalts. "They went up into the Temple to pray," He says, the one a Pharisee, and the other a Publican...."Verily I say unto you, that Publican went down justified more than that Pharisee: for every one that exalts himself shall be humbled; and he that humbles himself shall be exalted." Thus has been explained a verse of this Psalm. God the Judge does what? "One He humbles, and another He exalts:" He humbles the proud, He exalts the humble.
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
Psalm 75:7 serves as a profound declaration of God's absolute sovereignty and ultimate judicial authority over all creation, particularly concerning the rise and fall of individuals, nations, and earthly powers. It unequivocally asserts that true power, destiny, and the allocation of authority do not originate from human ambition, might, or political maneuvering, but solely from the divine will of the Almighty, who actively orchestrates the course of history and the fate of humanity according to His righteous and unerring judgment.
Context
Literary Context
Psalm 75 is an "Asaphic Psalm," attributed to Asaph, a prominent Levitical musician and seer during the time of King David. The psalm opens with a communal vow of thanksgiving to God for His wondrous works, particularly His imminent judgment (verses 1-3). It swiftly transitions to a stern warning against human boasting and arrogance, specifically addressing those who "lift up the horn" (symbols of power and pride) (verses 4-5). Verse 6 explicitly states that exaltation does not come from any earthly direction—east, west, or south—setting the stage for verse 7, which then definitively declares God as the sole source of all authority and the ultimate arbiter of human destiny. The psalm culminates in a reaffirmation of God's righteous judgment and the humbling of the wicked, while the righteous are exalted (verses 8-10). The flow from human pride to divine judgment is seamless, emphasizing God's ultimate control.
Historical & Cultural Context
While the precise historical setting for Psalm 75 is not explicitly stated, it likely emerged from a period of national crisis or internal strife where human leaders or factions were exhibiting excessive pride, arrogance, or seeking power through ungodly means. The imagery of "lifting up the horn" (verse 5) and the warning against boasting were common motifs in ancient Near Eastern cultures, where kings and powerful individuals often attributed their success to their own strength, military might, or the favor of their gods. This psalm directly challenges such human-centric views, reminding both the people and their leaders that true authority and the allocation of power rest exclusively with the God of Israel. It serves as a theological corrective, grounding the nation's understanding of governance and destiny in divine providence rather than human ambition or political machinations, offering hope in a world often dominated by oppressive powers.
Key Themes
The central theme of Psalm 75, powerfully encapsulated in verse 7, is Divine Sovereignty. God is presented not merely as a passive observer but as the active, ultimate ruler who dictates the course of history and the destinies of individuals and nations. This is intrinsically linked to the theme of Righteous Judgment, as God is explicitly named "the judge," implying that His decisions to abase or exalt are not arbitrary but are rooted in His perfect justice and wisdom. This concept of God's active governance over earthly kingdoms is also profoundly articulated in passages like Daniel 2:21 where it states that God "removes kings and sets up kings." Furthermore, the psalm underscores the stark contrast between Humility and Arrogance. It implicitly warns that human pride and self-exaltation will inevitably lead to abasement, while those whom God chooses, often the humble, will be lifted up. This principle resonates throughout Scripture, as seen in the words of Jesus in Luke 14:11, where He teaches that "everyone who exalts himself will be humbled, and he who humbles himself will be exalted."
Exposition and Analysis
Key Word Analysis
The Hebrew word H8199 (shâphaṭ) signifies more than merely rendering a verdict in a legal case. It encompasses the comprehensive role of one who governs, rules, administers justice, and actively directs affairs. In this context, it highlights God's supreme authority not just to evaluate but to actively execute His will over all of creation and humanity. He is the ultimate arbiter, whose decisions are final, absolute, and righteous, extending to the vindication of the oppressed and the punishment of the wicked.
The verb H8213 (shâphêl) means "to depress or sink," "to humiliate," "to abase," or "to bring down." When applied to God's action, it denotes His power to diminish the status, authority, or influence of individuals or entities. This is not a passive observation but an active, deliberate act of divine intervention to humble the proud or remove those who are unfit for their positions, often due to their unrighteousness, arrogance, or the completion of their appointed time.
The verb H7311 (rûwm) means "to be high actively," "to rise or raise," "to exalt," or "to lift up." In direct contrast to "putteth down," this word describes God's power to elevate, promote, and establish individuals in positions of honor, authority, or influence. This act of divine exaltation is entirely dependent on God's sovereign will and righteous assessment, demonstrating His complete control over human destiny and standing, often lifting those who are humble or chosen for His specific purposes.
Verse Breakdown
"But God [is] the judge"
This opening clause immediately establishes God's unique and ultimate authority, contrasting sharply with any human pretense or self-exaltation. The conjunction "But" serves as a strong adversative, redirecting focus from earthly powers (implied from preceding verses) to the divine. It unequivocally declares that contrary to human perception or ambition, it is God, and God alone, who holds the supreme judicial and governing power over all things. He is the impartial, righteous, and active arbiter of all destinies, whose judgment is final.
"he putteth down one"
This segment illuminates God's active role in humbling, abasing, or removing individuals from positions of power, influence, or honor. It signifies His divine prerogative to bring down the proud, the unjust, or those whose time in authority has come to an end according to His perfect will. This action is a direct manifestation of His judgment and sovereignty, demonstrating that no human power or position is beyond His reach or immune to His decree.
"and setteth up another"
Directly following the previous clause, this phrase reveals the complementary aspect of God's sovereign control: His power to exalt, promote, or establish individuals in positions of authority, prominence, or blessing. This act is also a deliberate divine choice, often elevating the humble, the righteous, or those whom He has chosen for a specific purpose, regardless of their earthly status or human expectations. Together, these two actions underscore God's comprehensive, active, and just governance over all human affairs and the course of history.
Literary Devices
Psalm 75:7 primarily employs Antithesis and Parallelism to convey its powerful message. The stark contrast between "putteth down one" and "setteth up another" creates a clear antithetical structure, highlighting the absolute and comprehensive nature of God's control over human destiny. This parallelism emphasizes that God's power extends across the entire spectrum of human experience, from the lowest abasement to the highest exaltation, demonstrating His complete authority. Furthermore, the verse powerfully uses Divine Agency, explicitly attributing both actions (putting down and setting up) directly to God ("he putteth down... and setteth up"), underscoring His active and singular role as the ultimate arbiter, leaving no room for human autonomy in the ultimate allocation of power. The implied Merism in "one" and "another" suggests that God's judgment and sovereign power encompass all individuals and all possible outcomes, leaving no aspect of human fate outside of His purview.
Theological and Thematic Connections
Psalm 75:7 is a cornerstone declaration of God's absolute sovereignty and active providence in human affairs. It asserts that all authority, power, and destiny ultimately reside in His hands, challenging any notion of human self-sufficiency or autonomous control. This truth provides both immense comfort and a sobering caution: comfort for those who trust in God's righteous governance, knowing that He oversees all things with perfect justice and wisdom, and caution for those who might be tempted by pride or ambition, reminding them that all exaltation comes from Him alone. This verse undergirds the biblical understanding that God is not a distant, disengaged deity but an intimately involved ruler who orchestrates the rise and fall of nations and individuals according to His eternal purposes and righteous character, ensuring that justice will ultimately prevail.
Reflection and Application
Psalm 75:7 offers profound and practical insights for believers navigating a world often characterized by political upheaval, social injustice, and personal struggles for power or recognition. It calls us to anchor our hope and trust not in human leaders, systems, or our own efforts, but in the unwavering sovereignty of God. In times of uncertainty, chaos, or perceived injustice, this verse reminds us that God is actively engaged, orchestrating events behind the scenes for His ultimate glory and the good of His people. For those in positions of influence, it serves as a sobering reminder that all authority is delegated and must be wielded with humility, accountability, and a recognition that true exaltation comes from God alone. Conversely, for those who feel marginalized, oppressed, or overlooked, it offers immense hope, assuring them that God sees injustice and is the righteous Judge who will ultimately bring down the proud and lift up the humble. It compels us to live with a deep reverence for God, acknowledging His supreme authority in every facet of our lives and in the grand narrative of history, fostering both humility in success and resilience in adversity.
Questions for Reflection
FAQ
Does Psalm 75:7 mean that every leader, good or bad, is directly chosen by God?
Psalm 75:7 unequivocally states that God is the ultimate orchestrator of who is "put down" and who is "set up." This does not necessarily imply that God approves of every action or character of every leader, but rather that no one ascends to or falls from power outside of His overarching sovereign will and permissive decree. Even wicked rulers can serve God's purposes, whether for judgment, for the working out of His divine plan, or as a consequence of a nation's choices, as seen in passages like Romans 13:1, which states that "there is no authority except from God, and those that exist have been instituted by God." God's sovereignty is comprehensive, encompassing both His direct appointments and His allowance of human choices and their consequences, all within His ultimate control to achieve His ultimate purposes.
Christ-Centered Fulfillment
Psalm 75:7 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the preeminent "Judge" to whom all authority has been given by the Father, as declared in John 5:22, where Jesus states, "For the Father judges no one, but has given all judgment to the Son." Jesus perfectly embodies the principle of abasement leading to exaltation: though He was God, He "emptied himself, by taking the form of a servant, being born in the likeness of men" and "humbled himself by becoming obedient to the point of death, even death on a cross" (Philippians 2:7-8). Because of this ultimate humility and obedience, God "highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth" (Philippians 2:9-10). Thus, Jesus is the one whom God "set up" as King of kings and Lord of lords, who reigns over all earthly powers and principalities (Revelation 1:5). Moreover, through His redemptive work, Jesus is the one who ultimately "puts down" the proud forces of evil, including Satan and the antichrist, and "sets up" His humble followers, granting them eternal life and a place in His everlasting kingdom (Matthew 23:12 and Revelation 20:4). The divine prerogative to "put down one and set up another" is perfectly executed in Christ's cosmic triumph, establishing His righteous reign forever.