Psalm 75:5 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.

Lift not up your horn on high,.... Or "against the most High" (q); as the little horn, or the beast with ten horns, antichrist, does, whose look is more stout than his fellows, and opens his mouth in blasphemy against God, his name, his tabernacle, and them that dwell in heaven, Dan 7:8, speak not with a stiff neck; arrogantly, proudly, and haughtily: or "hard things with a neck" (r); hard speeches against Christ and his people with an outstretched neck, in an imperious and insolent manner; for the righteous Judge will convince such of their hard speeches, and condemn them for them; Jde 1:14. (q) "contra excelsum", Junius & Tremellius. (r) "collo durum", Michaelis.

If you say that, you will not be singing to no purpose, “I said, Lord, have mercy on me; heal my soul, for I have sinned against you.” If God is blamed for the evil that you do and you take credit for the good, then you are speaking wickedly against God. Listen to what the psalm has to say on this point: “Do not lift your horn on high or speak wickedly against God.” The iniquity you were speaking against God is this, that you were wishing to attribute everything good to yourself and everything bad to him. By lifting up the horn of pride, you were speaking wickedly against God. With humility you speak justly. And what is the equity you speak with humility? “I said, Lord, have mercy on me; heal my soul, for I have sinned against you.”

"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.

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.

speak . . . neck--insolently.