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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.
"But I," for all drink, but separately I, that is, Christ with His Body, "for ever will rejoice, I will Psalm to the God of Jacob" [Psalm 75:9]: in that promise to be at the end, whereof is said, "corrupt not."
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 75:9 encapsulates the psalmist's resolute and enduring commitment to proclaim God's truth and offer Him perpetual praise. In stark contrast to the impending judgment upon the wicked, the psalmist vows to continually declare the character and deeds of the Most High, specifically identifying Him as the "God of Jacob." This verse serves as a profound personal response to divine sovereignty, affirming God's righteous rule and covenant faithfulness through both verbal testimony and joyful adoration, establishing an eternal posture of worship.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 75:9 skillfully employs several impactful literary devices to convey its profound message. Contrast is powerfully evident in the opening conjunction "But," which sharply distinguishes the psalmist's response of perpetual praise from the judgment awaiting the wicked described in the preceding verses. This creates a vivid dichotomy between those who acknowledge God's sovereignty and those who defiantly oppose it. The Repetition of the first-person singular pronoun "I will" (implied in the Hebrew verb forms) emphasizes the personal, deliberate, and unwavering commitment of the psalmist, highlighting a conscious and intentional choice of devotion. Merism is subtly present in the combination of "declare" and "sing praises," encompassing both verbal testimony and musical adoration, suggesting a complete, multifaceted, and comprehensive expression of worship that engages both mind and heart. Finally, the use of the specific divine epithet "the God of Jacob" functions as a potent allusion to the rich history of God's covenant relationship with Israel, invoking deep themes of faithfulness, divine promise, and election, thereby providing a robust theological grounding for the psalmist's enduring praise.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 75:9 profoundly connects the psalmist's personal commitment to worship with the broader theological themes of divine sovereignty, righteous judgment, and covenant faithfulness. The psalmist's declaration of perpetual praise is not a blind act of devotion but a reasoned and heartfelt response to God's absolute control over history and His unwavering justice. Understanding that God is the ultimate Judge who humbles the proud and exalts the humble (as seen in Psalms 75:7) naturally leads the righteous to an unending expression of adoration. The title "God of Jacob" anchors this worship in God's specific, redemptive history with His people, reminding us that our God is not an abstract deity but one who actively intervenes, keeps His promises, and remains faithful to His covenant, providing a secure foundation for our trust and praise.
REFLECTION AND APPLICATION
Psalms 75:9 serves as a powerful and timeless call to believers today, inviting us to cultivate a spirit of continuous worship and unwavering testimony, recognizing God's absolute sovereignty in all circumstances. Just as the psalmist committed to declaring God's greatness "for ever," we are invited to make praise a central, enduring, and non-negotiable part of our lives. Our praise is not merely an emotional response to favorable circumstances or a fleeting expression of gratitude; rather, it is a deliberate act of faith, affirming God's perfect justice, steadfast faithfulness, and omnipotent power even when we do not fully comprehend His ways or when the world around us seems chaotic. It is a profound declaration that the "God of Jacob" remains true to His covenant promises and reigns supreme, no matter the apparent chaos, injustice, or uncertainty we perceive in the world. This verse challenges us to move beyond sporadic acts of worship and instead embrace a lifestyle of perpetual adoration and proclamation, actively making known His character and mighty deeds to a world desperately in need of His truth and hope.
Questions for Reflection
FAQ
What is the significance of the phrase "for ever" in this verse, and how does it relate to the psalmist's commitment?
Answer: The phrase "for ever" (Hebrew: l'olam, from H5769) signifies an eternal, perpetual, and unwavering commitment. In the context of Psalms 75:9, it emphasizes that the psalmist's declaration and praise are not temporary or conditional acts, nor are they limited to a specific period of life. Instead, they represent a lifelong, enduring vow of devotion. This commitment reflects the eternal nature of God Himself and His unchanging faithfulness, inspiring a corresponding unending response of worship from His people. This perpetual commitment stands in stark contrast to the fleeting pride and eventual destruction of the wicked mentioned earlier in the psalm (as seen in Psalms 75:8), underscoring the enduring nature of God's kingdom and the worship He eternally receives.
CHRIST-CENTERED FULFILLMENT
While Psalms 75:9 is a powerful declaration of the psalmist's personal commitment to praise the "God of Jacob," its ultimate and most profound fulfillment is found in the person and work of Jesus Christ. Jesus Himself is the ultimate Proclaimer of God's truth, perfectly embodying and declaring the Father's will and character throughout His earthly ministry, culminating in His perfect obedience and atoning sacrifice (as seen in John 1:18). He is the "Lamb of God who takes away the sin of the world" (John 1:29), and through His finished work on the cross, believers are not only redeemed but also empowered and commissioned to offer perpetual praise. The "God of Jacob," who made steadfast covenant promises to Israel, finds His ultimate "Yes" and "Amen" in Christ (2 Corinthians 1:20), establishing a new covenant through His blood (Luke 22:20). Therefore, our eternal declaration and singing of praises are now offered through Him, as He is the great High Priest who continually intercedes for us (Hebrews 7:25) and the Head of the Church, which is called to be a worshipping community, offering a "sacrifice of praise" to God through Him (e.g., Hebrews 13:15).