Psalms 75:10

All the horns of the wicked also will I cut off,.... Therefore let them not lift up the horn on high: "horns" denote the power and authority of wicked men, their kingdoms and states; both Rome Pagan

But I will declare for ever; I will sing praises to the God of Jacob. -The people resolve to praise forever the God of Jacob, for the anticipated cutting off of the wicked, and exaltation of the righteous. Verse 9.

The horns of the wicked; their honour and power, which they made an instrument of mischief to oppress good men. A metaphor from horned and mischievous beasts. I will cut off, when I shall be advanced to the throne, and have power and authority to do what now I can only desire and pray for. The horns of the righteous shall be exalted; good men shall be encouraged and promoted, and intrusted with the management of all public affairs, which will be a great blessing to all my people.

Psalms 75:10 All the horns of the wicked also will I cut off; [but] the horns of the righteous shall be exalted.Ver. 10. All the horns of the wicked also will I cut off] By promising the due administration of vindictive and remunerative justice, he seeks to insinuate into the people’ s affections, who, after Isbosheth’ s death, came in to make him king. But the horns of the righteous shall be exalted] Dignity shall wait upon desert, which shall cause it again to be waited upon by respect. Thus it should be in the courts of all princes. In Cyrus’ s court, though a man should seek or choose blindfold, he could not miss of a good man, saith Xenophon (Cyropaed. l. 8).

(10) Will I cut.—The Divine speaker again abruptly takes up the word in this verse. (For the abruptness, comp. Isaiah 48:15.) The “cutting off of the horns” recalls Zechariah 1:18 seq.; Lamentations 2:3.

Verse 10. All the horns of the wicked] All their power and influence, will I cut off; and will exalt and extend the power of the righteous. The psalmist is said to do these things, because he is as the mouth of God to denounce them. All was punctually fulfilled: the wicked - the Babylonians, were all cut off; the righteous - the Jews, called so from the holy covenant, which required righteousness, were delivered and exalted. ANALYSIS OF THE SEVENTY-FIFTH PSALM Bishop Nicholson supposes that David was the author of this Psalm; and that he composed it on his inauguration or entrance upon the kingdom; and by it he gives us an example of a good king. There are three chief parts in this Psalm: - I. A doxology, Psalms 75:1; repeated, Psalms 75:9. II. His profession how to perform the regal office, Psalms 75:2-3; Psalms 75:10. III. His rebuke of foolish men for mistakes occasioned, - 1. Partly by their pride when they rise to great places, Psalms 75:4-5. 2. That they do not consider whence their preferment comes, Psalms 75:6-7. 3. That they judge not rightly of afflictions, Psalms 75:8. I. The doxology or thanksgiving. 1. He doubles it to show that it should be frequently done: "Unto thee do we give thanks; unto thee," c. 2. His reason for it: "For that thy name is near," - thy help is always at hand. "The Lord is nigh to all that call upon him." 3. Of which he had experience in his exaltation to the kingdom, which he calls God's "wondrous works." II. How the office of a good king is to be discharged. 1. I will judge uprightly. 2. To rectify disorders. They had need of a just and upright king. 1. The land and its inhabitants were disorganized. 2. He was the only stay and support of the state: "I bear up the pillars." III. His rebuke of bad men. 1. They were fools, and dealt unjustly. 2. Wicked, and vaunted their wealth and power. 3. They used their power to oppress. 4. They were obstinate in their oppression of the poor. He refers to their false judgments. 1. They supposed that their authority and influence came by their own merit and for them they were accountable to none. 2. They did not consider that God was the author of power, c. 3. Their third mistake was, they imputed afflictions to a wrong cause, and did not consider that they came from God. To show this, the Psalmist uses an elegant comparison, comparing God to the master of a feast, who invites and entertains all kinds of men at his table who has a cup of mixed wine in his hand, by which he represents the miseries of this life. To all God reaches this cup; and every one drinks of it, some more, some less. 1. "In the hand of the Lord there is a cup." He apportions the afflictions of men. 2. "The wine is red." The high-coloured feculent wine, i.e., afflictions. 3.

10. will I cut off] If the poet is the speaker, he speaks in the name of Israel, confident that in God’s strength they will be able to complete the humiliation of their proud foes. Cp. Micah 4:13. But the speaker may be God, answering the vow of praise with a fresh promise. Cp. Psalms 46:10. For the figure cp. Zechariah 1:18 ff. shall be exalted] Shall be lifted up (R.V.). Cp. 1 Samuel 2:10. ‘The righteous one’ is Israel, righteous by contrast with the wicked Assyrians. Cp. Habakkuk 1:13.

All the horns of the wicked ... - See the notes at Psalms 75:4. The meaning is, I will destroy all their power.

10. All the horns of the wicked… will I cut off—Conforming my administration to thine, I also will break off “the horns”—destroy the official power of such wicked persons as rise contemptuously