Psalm 75:3 Komentář

Though this psalm is attributed to Asaph in the title, yet it does so exactly agree with David's circumstances, at his coming to the crown after the death of Saul, that most interpreters apply it to that juncture, and suppose that either Asaph penned it, in the person of David, as his poet-laureat (probably the substance of the psalm was some speech which David made to a convention of the states, at his accession to the government, and Asaph turned it into verse, and published it in a poem, for the better spreading of it among the people), or that David penned it, and delivered it to Asaph as precentor of the temple. In this psalm, I. David returns God thanks for bringing him to the throne (Psa 75:1, Psa 75:9). II. He promises to lay out himself for the public good, in the use of the power God had given him (Psa 75:2, Psa 75:3, Psa 75:10). III. He checks the insolence of those that opposed his coming to the throne (Psa 75:4, Psa 75:5). IV. He fetches a reason for all this from God's sovereign dominion in the affairs of the children of men (Psa 75:6-8). In singing this psalm we must give to God the glory of all the revolutions of states and kingdoms, believing that they are all according to his counsel and that he will make them all to work for the good of his church. To the chief musician, Al-taschith. A psalm or song of Asaph.

INTRODUCTION TO PSALM 75 To the chief Musician, Altaschith, A Psalm or Song of Asaph. Of the word "altaschith", See Gill on Psa 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, Rev 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.

The earth and all the inhabitants thereof are dissolved,.... Or "melted" (p); the inhabitants, through fear and dread of the righteous Judge, appearing in the clouds of heaven, and of the wrath that is coming on they are deserving of; and the earth, through fire, when the heavens being on fire shall be dissolved, the elements melt with fervent heat, and the earth and the works therein shall be burnt up, Pe2 3:10. I bear up the pillars of it.: so that it shall not utterly perish; for though by the fire, at the general conflagration, the heavens and the earth will be so melted and dissolved as to lose their present form, and shall be purged and purified from all noxious qualities, the effects of sin; yet the substance will remain, out of which will be formed new heavens and a new earth, and this through the power of Christ sustaining it, and preserving it from entire destruction or annihilation. R. Obadiah by "pillars" understands in a figurative sense the righteous, for whose sake the world is continued in its being; these at the general conflagration will be bore up and preserved by Christ, whom they shall meet in the air, even the church, who is the pillar and ground of truth; and not only the ministers of the Gospel, who are pillars in Christ's house, but also every believer, which is a pillar there, that shall never go out, Ti1 3:15. Aben Ezra and Kimchi interpret the pillars of the mountains. Selah. See Gill on Psa 3:2. (p) "liquefacti", Montanus; "liquefiet", Musculus.

But now what? "The earth has flowed down" [Psalm 75:3]. If the earth has flowed down, whence has it flowed down except by sins? Therefore also they are called delinquencies. To delinquish is as it were by a kind of liquidity to slip down from the stability of firmness in virtue and righteousness. For it is through desire of lower things that every man sins: as he is strengthened by the love of higher things, so he falls down and as it were melts away by desire of lower things. This flux of things by the sins of man the merciful forgiver observing, being a merciful forgiver of sins, not yet an exactor of punishments, He observes and says: The earth herself indeed has flowed down by them that dwell in her. That which follows is an exposition, not an addition. As though thou were saying, in what manner has the earth flowed down? Have the foundations been withdrawn, and has anything therein been swallowed up in a sort of gulf? What I mean by earth is all they that dwell therein. I have found, he says, the earth sinful. And I have done what? "I have strengthened the pillars thereof." What are the pillars which He has strengthened? Pillars He has called the Apostles. So the Apostle Paul concerning his fellow-Apostles says, "who seemed to be pillars." [Galatians 2:9] And what would those pillars have been, except by Him they had been strengthened? For on occasion of a sort of earthquake even these very pillars rocked: at the Passion of the Lord all the Apostles despaired. Therefore those pillars which rocked at the Passion of the Lord, by the Resurrection were strengthened. The Beginning of the building has cried out through the pillars thereof, and in all those pillars the Architect Himself has cried out. For the Apostle Paul was one pillar of them when he said, "Would ye receive a proof of Him that speaks in me— Christ?" [2 Corinthians 13:3] Therefore, "I," he says, "have strengthened the pillars thereof:" I have risen again, I have shown that death is not to be feared, I have shown to them that fear, that not even the body itself does perish in the dying. There terrified them wounds, there strengthened them scars. The Lord Jesus could have risen again without any scar: for what great matter were it for that power, to restore the frame of the body to such perfect soundness, as that no trace at all of past wound should appear? He had power whence He might make it whole even without scar: but He willed to have that whereby He might strengthen the rocking pillars.

On Neginoth--(See on Psa 4:1, title). This Psalm commemorates what the preceding anticipates: God's deliverance of His people by a signal interposition of power against their enemies. The occasion was probably the events narrated in Kg2 19:35; Isa. 37:1-28. (Compare Psa 46:1-11). (Psa 76:1-12) These well-known terms denote God's people and Church and His intimate and glorious relations to them.

pillars of it-- (Sa1 2:8).