Chapter commentary
Psalms Chapter 75
서론
Untitled
繁體中文
English original
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-laureate (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, Ps 75:1,9. II. He promises to lay out himself for the public good, in the use of the power God had given him, Ps 75:2,3,10. III. He checks the insolence of those that opposed his coming to the throne, Ps 75:4,5. IV. He fetches a reason for all this from God's sovereign dominion in the affairs of the children of men, Ps 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.
1-5
The Magistrate's Resolution
繁體中文
治理者的決心
交與伶長，調用「休要毀壞」。亞薩的詩歌。
¹ 神啊，我們稱謝你，因為你的名相近，人都述說你奇妙的作為。
² 我到了所定的日期，必按正直施行審判。
³ 地和其上的居民都消化了；我曾立了地的柱子。〔細拉〕
⁴ 我對狂傲人說：不要行事狂傲；對邪惡人說：不要舉起角；
⁵ 不要把你們的角高舉；不要挺著頸項說話。
在這幾節經文裡，
一、 詩人因自己被高升至尊榮與權力，並神為他、為他百姓以色列所成就的一切大事，將榮耀歸給神（詩75:1）：神啊，我們稱謝你——為你所賜我們的一切恩惠；又說，我們稱謝你；因為我們的感恩必須屢次重複。我們追求憐憫之時，豈不常常禱告嗎？既已得著，難道以為一兩次感恩便足嗎？不僅我稱謝，更是我們稱謝——我和我一切的朋友。我們若與別人同受他們的憐憫，就當與他們同獻讚美。神啊，我們稱謝你——我們憐憫的源頭（我們不將惟獨當歸給你的榮耀歸給器皿）；因為你的名相近（就是你所賜大衛的應許，其完全成就已不遠），你奇妙的作為——就是你已為他所作的——都已宣告了。 請注意，1. 神為他百姓所行的許多作為，實可稱為奇妙的作為——出於護理常規之外、全然超乎我們所期望的。2. 這些奇妙的作為宣告了他名的臨近；它們表明他自己就在近處，在我們呼求他的事上親近我們，並表明他正要照他的旨意與應許為他的百姓成就大事。3. 當神的奇妙作為宣告他名的臨近時，我們的本分就是向他感恩——屢次向他感恩。
二、 他使自己負有善用權力的義務，以履行所託付他的大任（詩75:2）：我到了所定的日期，必按正直施行審判。 他在此假定，神必在適當時候成全關乎他的事——會眾雖然聚集得很慢，又大有反對，然而至終他必收納它；因為神在聖潔中所說的，必以他的智慧與能力成就。他既如此盼望這憐憫，便應許謹守自己的本分：「我作審判官時，必施行審判，並按正直審判；不像我以前的人——他們或忽略審判，或更糟——顛倒審判，或對自己的權力不作善用，或用以行惡。」請注意，1. 那些被提升到尊榮職位的人，當記得那些職位乃是事奉的職位，當以殷勤與心思的專注，去作所蒙召的工。他不是說：我到了所定的日期收納會眾之時，便要享安逸、擺架子，把公眾事務交給別人；而是說：「我要自己留意。」2. 公眾的託付當以極大的正直來管理；那審判的，當按正直審判——照公義的準則，不偏待人。
三、 他盼望自己的治理將成為以色列的公眾福分（詩75:3）。當時國家的光景極壞：地和其上的居民都消化了；這也不足為奇，因為前一個朝代如此敗壞，一切都走向崩潰毀壞。因著沒有執行反對罪惡與褻瀆的律法，道德普遍敗壞。他們因沒有照所當行的，在神所設立的治理之下合而為一，就彼此分裂。他們都四分五裂，二對三、三對二，碎成黨派與派系，這很可能是以毀滅告終；但我曾立了地的柱子。 即便在掃羅的時代，大衛也盡力為公眾福祉效勞；但他盼望自己既已親自考納會眾，就能作得更多，不僅防止公眾的毀滅，更恢復公眾的力量與榮美。如今，1. 請看黨派的禍害；它們使一國與其居民融化瓦解。2. 請看一個元首常常如何獨力支撐大局。若非大衛支撐其柱子，整個結構早已沉淪。這話很可以應用在基督和他的國度上。世界和其中所有的居民都因罪而消化了；人的背道威脅著全受造之物的毀滅。但基督支撐了它的柱子；他藉著拯救自己的百姓脫離罪惡，拯救了全世界免於全然傾覆；而護理國度的行政也已交在他手中，因為他常用他權能的命令托住萬有（來1:3）。
四、 他制止那些反對他治理的人——那些反對他登基、阻撓他行政的人，竭力維持那他以抑制為己任的罪惡與褻瀆（詩75:4、5）：我對狂傲人說：不要行事狂傲。 他在掃羅時代就曾如此對他們說。他雖沒有權力制止他們，卻有智慧與恩典責備他們，給他們好勸戒；雖然他們靠著那位不幸之君的恩寵而自高，他卻警戒他們不要太放肆。或更確切地說，他如今正對他們如此說。他一登基，就頒佈反對罪惡與褻瀙的諭令，此處我們看到其中的內容。1. 對那些單純鬼祟的罪人——以色列中的愚妄人，那些使自己敗壞的人——他說：不要行事狂傲。 不要如此直接違背你們的理智與利益，正如你們違背神賜以色列的律法與他向大衛所賜的應許時所行的一樣。大衛的子孫基督，也將這勸戒賜給我們，頒佈這諭令：不要行事狂傲。 那被神作我們智慧的主，吩咐我們為自己有智慧，不要使自己成為愚妄人。2. 對那些驕傲大膽的罪人——那些向神自己挑戰的邪惡人——他說：不要舉起角； 不要誇耀你們的權勢與特權；不要堅持你們的頑抗與對設在你們之上的治理的藐視；不要把你們的角高舉，彷彿你們要甚麼有甚麼、要作甚麼就作甚麼；不要挺著頸項說話——頸項中有鐵筋，永不向神在治理中的旨意彎曲；因為不肯彎的必折斷；那些硬著頸項的，是自取滅亡。這是基督在他福音中的命令——一切山窪都要填平，大小山岡都要削平（賽40:4）。願那敵基督的勢力，連同它的頭與角，不要向她高舉自己，因為它必被摔碎；挺著頸項所說的話，必須以破碎的心重新收回，否則我們便滅亡了。法老挺著頸項說：耶和華是誰？ 但神使他付出代價才認識。
English original
The Magistrate's Resolution
To the chief musician, Al-taschith. A psalm or song of Asaph.
¹ Unto thee, O God, do we give thanks, unto thee do we give thanks: for that thy name is near thy wondrous works declare.
² When I shall receive the congregation I will judge uprightly.
³ The earth and all the inhabitants thereof are dissolved: I bear up the pillars of it. Selah.
⁴ I said unto the fools, Deal not foolishly: and to the wicked, Lift not up the horn:
⁵ Lift not up your horn on high: speak not with a stiff neck.
In these verses,
I. The psalmist gives to God the praise of his advancement to honour and power, and the other great things he had done for him and for his people Israel (Ps 75:1): Unto thee, O God! do we give thanks for all the favours thou hast bestowed upon us; and again, unto thee do we give thanks; for our thanksgivings must be often repeated. Did not we often pray for mercy when we were in pursuit of it; and shall we think it will suffice once or twice to give thanks when we have obtained it? Not only I do give thanks, but we do, and I and all my friends. If we share with others in their mercies, we must join with them in their praises. "Unto thee, O God! the author of our mercies (and we will not give that glory to the instruments which is due to thee only), we give thanks; for that thy name is near (that the complete accomplishment of thy promise made to David is not far off) thy wondrous works, which thou hast already done for him, declare." Note, 1. There are many works which God does for his people that may truly be called wondrous works, out of the common course of providence and quite beyond our expectation. 2. These wondrous works declare the nearness of his name; they show that he himself is at hand, nigh to us in what we call upon him for, and that he is about to do some great things for his people, in pursuance of his purpose and promise. 3. When God's wondrous works declare the nearness of his name it is our duty to give him thanks, again and again to give him thanks.
II. He lays himself under an obligation to use his power well, pursuant to the great trust reposed in him (Ps 75:2): When I shall receive the congregation I will judge uprightly. Here he takes it for granted that God would, in due time, perfect that which concerned him, that though the congregation was very slow in gathering to him, and great opposition was made to it, yet, at length, he should receive it; for what God has spoken in his holiness he will perform by his wisdom and power. Being thus in expectation of the mercy, he promises to make conscience of his duty: "When I am a judge I will judge, and judge uprightly; not as those that went before me, who either neglected judgment or, which was worse, perverted it, either did no good with their power or did hurt." Note, 1. Those that are advanced to posts of honour must remember they are posts of service, and must set themselves with diligence and application of mind to do the work to which they are called. He does not say, "When I shall receive the congregation I will take my ease, and take state upon me, and leave the public business to others;" but, "I will mind it myself." 2. Public trusts are to be managed with great integrity; those that judge must judge uprightly, according to the rules of justice, without respect of persons.
III. He promises himself that his government would be a public blessing to Israel, Ps 75:3. The present state of the kingdom was very bad: The earth and all the inhabitants thereof are dissolved; and no marvel, when the former reign was so dissolute that all went to wrack and ruin. There was a general corruption of manners, for want of putting the laws in execution against vice and profaneness. They were divided one from another for want of centering, as they ought to have done, in the government God had appointed. They were all to pieces, two against three and three against two, crumbled into factions and parties, which was likely to issue in their ruin; but I bear up the pillars of it. Even in Saul's time David did what he could for the public welfare; but he hoped that when he had himself received the congregation he should do much more, and should not only prevent the public ruin, but recover the public strength and beauty. Now, 1. See the mischief of parties; they melt and dissolve a land and the inhabitants of it. 2. See how much one head frequently holds up. The fabric would have sunk if David had not held up the pillars of it. This may well be applied to Christ and his government. The world and all the inhabitants of it were dissolved by sin; man's apostasy threatened the destruction of the whole creation. But Christ bore up the pillars of it; he saved the whole world from utter ruin by saving his people from their sins, and into his hand the administration of the kingdom of Providence is committed, for he upholds all things by the word of his power, Heb 1:3.
IV. He checks those that opposed his government, that were against his accession to it and obstructed the administration of it, striving to keep up that vice and profaneness which he had made it his business to suppress (Ps 75:4,5): I said unto the fools, Deal not foolishly. He had said so to them in Saul's time. When he had not power to restrain them, yet he had wisdom and grace to reprove them, and to give them good counsel; though they bore themselves high, upon the favour of that unhappy prince, he cautioned them not to be too presumptuous. Or, rather, he does now say so to them. As soon as he came to the crown he issued out a proclamation against vice and profaneness, and here we have the contents of it. 1. To the simple sneaking sinners, the fools in Israel, that corrupted themselves, to them he said, "Deal not foolishly; do not act so directly contrary both to your reason and to your interest as you do while you walk contrary to the laws God has given to Israel and the promises he has made to David." Christ, the son of David, gives us this counsel, issues out this edict, Deal not foolishly. He who is made of God to us wisdom bids us be wise for ourselves, and not make fools of ourselves. 2. To the proud daring sinners, the wicked, that set God himself at defiance, he says, "Lift not up the horn; boast not of your power and prerogatives; persist not in your contumacy and contempt of the government set over you; lift not up your horn on high, as though you could have what you will and do what you will; speak not with a stiff neck, in which is an iron sinew, that will never bend to the will of God in the government; for those that will not bend shall break; those whose necks are stiffened are so to their own destruction." This is Christ's word of command in his gospel, that every mountain will be brought low before him, Isa 40:4. Let not the anti-christian power, with its heads and horns, lift up itself against him, for it shall certainly be broken to pieces; what is said with a stiff neck must be unsaid again with a broken heart, or we are undone. Pharaoh said with a stiff neck, Who is the Lord? But God made him know to his cost.
6-10
God's Government of the World
繁體中文
神對世界的治理
⁶ 因為高舉不是從東、不是從西、也不是從南而來。 ⁷ 惟有神是審判官：祂使這人降卑，使那人升高。 ⁸ 因為耶和華手裏有一杯，其中酒起沫；調和了香料；祂必從其中倒出來；但其渣滓，地上所有的惡人都必榨出來喝。 ⁹ 至於我，我要永遠傳揚；我要歌頌雅各的神。 ¹⁰ 惡人一切的角，我也必砍斷；惟義人的角必被高舉。
在這幾節中，他立定了兩大教義，又從中引出兩個有益的推論，為要堅固他先前所說的話。
一、 此處論到關乎神治理世界的兩大真理，我們當以信心與之調和；二者都與當前的境遇緊密相關：
1。 君王的權力惟獨來自神（詩 75:6,7），因此大衛惟獨將自己被高舉的榮耀歸給神；他的權力既是從神而來，便要為神而用，所以那些向他高舉角的人實在是愚昧人。我們看見邦國中奇妙的更替，對一些人的突然失勢和另一些人的突然高升感到驚奇；當這些變遷發生時，我們眾人都為之談論不已；但此處我們被引導去看那位作者，並受教於此：權力的源頭在哪裏，高舉是從何處來。國度的王權是從何而來？國中的尊位、權柄與託付之職又從何而來？前者不在於百姓的意願，後者也不在於君王的意願，而在於神的旨意——祂將萬人的心握在手中；因此追求高升的人當仰望祂，這才是正確的起頭。此處告訴我們：（1）從消極方面，我們當從哪個方向尋找權力的源頭：高舉不是從東、不是從西、也不是從曠野而來——既不從耶路撒冷北邊的曠野來，也不從南邊的曠野來；所以高升的順風不能指望從羅盤的任何一個方位吹來，惟獨從上面直接而來。人不能靠東方之子的智慧或財富得高升，也不能靠西方外邦人海島的龐大軍勢，更不能靠南方的埃及或亞拉伯；第二因的任何會合之笑顏，若沒有第一因，都不能使人得尊位。博學的勞羅德主教（見其《本處講章》）對此作了這樣的註解：「眾人都以為權力的源頭是從天而來的，但對於是從誰那裏來的，許多人卻不知；東方各國大多崇尚占星術，以為權力是從他們的星宿而來的，尤其是從太陽——他們的神——而來。不，大衛說，這不是從東，也不是從西，既不是從這顆或那顆行星或星宿的升起或落下而來，也不是從南，不是從太陽或任何星宿升到中天之時而來。」他沒有提到北方，因為沒有人以為權力從北方來；又或因為同一個字既指北方，也指隱秘之處，而高舉正從神隱秘的旨意而來，或從錫安的聖所而來——錫安位於耶路撒冷的北邊。須知，沒有一陣風能像那將風握在拳中的主所引導的風那樣，能吹來高升。（2）從積極方面：神是審判官——是治理者，是仲裁者。當各方為賞賜而爭競時，祂使這人降卑，使那人升高，照祂看為合宜的而行，好成就祂自己的旨意，成全祂自己的謀略。祂在此憑特權行事，對這一切事都不必向我們交賬；祂是無限智慧、聖潔、良善的，有着任意與絕對的權力，照祂所喜悅的、在祂所喜悅的時候、以祂所喜悅的方式設立或廢黜——這對任何人都不是損害、危險或羞辱。這正是掌權者當為神而治的充足理由，因為他們必須向祂交帳；因為君王之所以為王，正是因祂而立。
2。 所有人都要惟獨從神領受判決（詩 75:8）：耶和華手裏有一杯，祂將這杯放在世人手中——這是護理之工的杯，由許多成分（照祂看為合宜的）調和而成，是苦難之杯。基督的受苦被稱為杯，太 20:22、約 18:11。神對罪人的審判是耶和華右手的杯，哈 2:16。酒起沫，表明神的忿怒——這忿怒注入了向罪人所施的審判之中，是苦難與禍患中的茵蔯和苦膽。它紅如火焰，紅如血，因為它焚燒，它殺戮。它調和了香料，照着智慧調配，好達到其目的。當這杯放在神自己的百姓手中時，其中有憐憫和恩典的成分；當它放在惡人手中時，其中就有咒詛的成分；那是攙了苦膽的酒。這些瓶子：（1）要倒在所有人身上；參啟 15:7、16:1；那裏我們讀到天使把神忿怒的瓶倒在地上。這忿怒的幾滴也許會落在敬虔人身上；當神的審判四處流行時，他們也分受普遍的災禍；但是，（2）杯的渣滓是為惡人保留的。災禍本身不過是忿怒與咒詛注入的器皿，其頂部所含的注入之物甚少，但沉澱的渣滓卻是純淨的忿怒；這份要歸給罪人；他們如今在良心的驚恐中飲這渣滓，此後在地獄的折磨中再飲。他們要將其榨出來，使一滴忿怒也不剩下；他們又要喝下去，因為咒詛要如水進入他們內臟，像油入他們的骨頭。 耶和華忿怒之杯對他們要成為戰抖之杯——永遠的戰抖，啟 14:10。惡人在世上亨通之時，他的杯滿了調和物，但最壞的乃在杯底。惡人被保留到審判的日子。
二、 此處從這些大真理中引出兩個有益的實踐推論，這推論與他在詩篇開頭所定的本分相同。事情既是這樣：1。 他要讚美神，將榮耀歸給祂，因祂將他升到這權柄（詩 75:9）：我要永遠傳揚那你奇妙的作為所傳揚的，詩 75:1。他為自己的被高升讚美神，不僅在起初恩典新鮮之時，更是一生之久，永遠如此。大衛之子被高舉，要成為聖徒永遠讚美的主題。他要將榮耀歸給神，不僅視祂為自己的神，更視祂為雅各的神；因他知道神是為祂僕人雅各的緣故，因祂愛祂百姓以色列，才立他作王治理他們。2。 他要用所託付他的權柄，成就將這權柄交在他手中的那些大目的，詩 75:10，正如前文所言，詩 75:2,4。照着掌權者的本分：（1）他決心要作作惡者的威脅，使他們謙卑、摧毀他們的勢力：「雖不能砍下一切的頭，卻要砍斷惡人一切的角——他們用以頂撞貧窮鄰舍的角；我要使他們無力為惡。」神也應許要興起匠人，來威嚇那曾驅散猶大和以色列的列國之角，亞 1:18-21。（2）他決心要成為行善者的保護與稱讚：義人的角必被高舉；他們必被高升，被置於權柄之位；那些良善、又甘心行善的人，必不缺乏行善的能力與機會。這與大衛在詩 101:3 等處的決心相符。大衛在此是基督的預表：基督必以口中的氣殺滅惡人，卻要以尊榮高舉義人的角，詩 112:9。
English original
God's Government of the World
⁶ For promotion cometh neither from the east, nor from the west, nor from the south.
⁷ But God is the judge: he putteth down one, and setteth up another.
⁸ For in the hand of the LORD there is a cup, and the wine is red; it is full of mixture; and he poureth out of the same: but the dregs thereof, all the wicked of the earth shall wring them out, and drink them.
⁹ But I will declare for ever; I will sing praises to the God of Jacob.
¹⁰ All the horns of the wicked also will I cut off; but the horns of the righteous shall be exalted.
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 (Ps 75:6,7), 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 (Ps 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, Mt 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 Re 15:7,16:1; 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, Re 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 (Ps 75:9): I will declare for ever that which thy wondrous works declare, Ps 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, Ps 75:10, as before, Ps 75:2,4. 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, Zec 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, Ps 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, Ps 112:9.
雖然本篇詩篇在標題上歸於亞薩，但它與大衛在掃羅死後登基時的境況如此吻合，以致多數解經家都將它應用於那個時機，並推測或許是亞薩以大衛的身分、作為他的御用詩人所寫（本篇的要旨也許是大衛登基時對議會所作的某次演說，亞薩將之寫成詩句，以詩歌形式發表，為要更廣傳於民間），又或者是大衛親自所寫，交給身為聖殿詩班長的亞薩。在本篇中：一、大衛因神使他登上寶座而向祂獻上感謝（詩 75:1、9）。二、他應許要運用神所賜的權力，竭力謀求公眾的利益（詩 75:2-3、10）。三、他遏抑那些反對他登基之人的狂妄（詩 75:4-5）。四、他從神在人類事務中的主權統治引出這一切的緣由（詩 75:6-8）。我們歌唱本篇時，當將國家政權一切更迭的榮耀歸給神，深信這一切都是照著祂的旨意，且祂必使這一切都為祂教會的益處效力。