Psalms 75:9

Psa 75:9 But I will declare for ever; I will sing praises to the God of Jacob.

Ver. 9. But I will declare for ever] viz. God’s great goodness in mine advancement to the kingdom, and the rest of those wonderful works, Psa 75:1.

I will sing praises, &c.] This thankful man was worth his weight in the gold of Ophir.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_75:9-10

But I will declare for ever; I will sing praises to the God of Jacob.

A model of devout praise

The praise resolved upon here is worthy of our imitation, inasmuch as it--

I. Loses sight of self in devout admiration of the character and doings of God.

1. He will praise God for His doings.

(1) Undeserved by us. While we were yet sinners, Christ died for us.

(2) Unsought by us. We did not seek God, but He sought us by Jesus Christ.

(3) Freely and heartily given by God out of His own sovereign love. Bless the Lord, O my soul.

2. He will praise God for His faithfulness. With Him there is no variableness, neither shadow of turning.

3. He will praise God for ever. Let not thy praises be transient--a fit of music, and then the instrument hung by the wall till another gaudy day of some remarkable providence makes thee take it down. God comes not guest-wise to His saints house, but to dwell with them. David took this up for a life-work: As long as I live, I will praise Thee.

II. Evinces its reality by resolving to imitate him. Our praise of the excellences of others is a very hollow affair unless we also cultivate those excellences. We praise God for His unspeakable gift; are we imitating His pure generosity? We praise Jesus Christ for His great self-sacrifice for us; are we denying ourselves in His spirit that others might be benefited? We bless God for the Gospel; are we exemplifying the spirit of the Gospel? A certain Dr. Whitaker, on reading the fifth chapter of Matthew, brake out, saying, Either this is not the Gospel, or we are not of the Gospel. And is it not to be feared that the spirit of the Gospel for which men praise God, and the spirit of their lives, are often widely different? Let us evince the sincerity of our praise to God by imitating Him in our spirit and life. Let us admire Him, commune with Him, adore Him, until we are transformed into the same image. (W. Jones.)

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Psa_76:1-12

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Psa 75:9-10. But I will declare for ever — These dispensations of mercy and judgment to the world. I will sing praises to the God of Jacob — He will praise God, and give him glory for the power to which he had advanced him, and that not only at first, while the mercy was fresh, but for ever; as long as he lives he will remember, and be grateful for, this instance of the Lord’s goodness. Thus the exaltation of the Son of David will be the subject of the saints’ everlasting praises. And he will give glory to God, not only as his God, but as the God of Jacob, knowing it was for his servant Jacob’s sake, and because he loved his people Israel, that he made him king over them. All the horns of the wicked — Their honour and power, which they made instruments of mischief to oppress good men; a metaphor taken from horned and mischievous beasts; will I cut off — I will humble their pride and break their power; I will disable them to do mischief. But 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. Thus he determines to use the power wherewith he was intrusted for the great ends for which it was put into his hands, as every governor ought to do, and as every good governor will do. And herein David was a type of Christ, who, with the breath of his lips, slays the wicked, Isa 11:4; but exalts with honour the horn of the righteous, Psa 112:9.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

10. (Psa 75:9.) And I will declare for ever, I will sing praise to the God of Jacob. The emphatic pronoun puts him in opposition to the wicked of the earth or land. "While they are thus destroyed, I will declare," etc. The object of the verb in the first clause is determined by the second. Sing praise, make music, as a means of celebrating the divine praise. See above, on Psa 9:11; Psa 30:4; Psa 47:6; Psa 66:4. To the God of Jacob, to him who has proved himself to be such, by fulfilling the promise made of old to Israel. The personal name of the patriarch is poetically substituted for the one which properly belonged to him as founder of the nation. See above, on Psa 24:6.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

Verse 9. I will sing praises to the God of Jacob.] These are the words of the psalmist, who magnifies the Lord for the promise of deliverance from their enemies.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

9. and 10. But I will publish for ever. This conclusion of the psalm evinces the joy which God’s people felt from having experienced that He was their deliverer in adversity; for it seems to be their own experience which they engage to publish, and on account of which they resolve to sing praise to God. Whence also they gather, that by the divine aid they will overcome all the power of the reprobate; and that being themselves possessed of righteousness and equity, they will be sufficiently armed for their own preservation and defense. The expression, the horns of the righteous shall be exalted, implies, that the children of God, by a blameless and holy life, acquire greater strength, and more effectually protect themselves than if it were their endeavor to advance their own interests by every species of wickedness.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

9. But as for me, I will declare for ever. It is easy to supply ‘thy wondrous works.’ But the LXX reads (with change of one letter) I will rejoice, which may be right. Cp. Psa_9:14; Isa_29:19.

For ever may mean ‘while life lasts’ (1Sa_1:22): or is he speaking as the representative of the immortal people?

9, 10. The vow of praise and the assurance of triumph.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But I will declare for ever,.... These are not the words of the psalmist, but of Christ, who is all along speaking in the psalm; what he would declare is not expressed, and is to be supplied in sense thus; either that he would declare the wonderful works of God, Psa 75:1, so the Targum, his thoughts, mercies, and kindnesses to his people, as in Psa 55:5, or his judgments on his enemies, whom he shall pass sentence on, which will be for ever; or the name of the Lord, his purposes and decrees, his counsel and covenant, his mind and will, his Gospel and the truth of it: see Psa 22:22,

I will sing praises to the God of Jacob; the covenant God of his people, Christ's God, and their God; of his singing praise to him, see Psa 22:22.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

But I will declare for ever - I - the author of the psalm. I will make known at all times the character of God, and will declare the truth respecting his works and ways. The particular mode as referred to here, was praise.

I will sing praises to the God of Jacob - The God whom Jacob worshipped; the God who proved himself to be his Friend, thus showing that he is the Friend of all that trust in him. See the notes at Psa 24:6.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Declare, to wit, this great and glorious work of God, or the praises due unto God for it, as the next words imply.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 9. But I will declare for ever. Thus will the saints occupy themselves with rehearsing Jehovah's praises, while their foes are drunken with the wine of wrath. They shall chant while the others roar in anguish, and justly so, for the former Psalm informed us that such had been the case on earth, --"thine enemies roar in the sanctuary, " --the place where the chosen praised the Lord.

I will sing praises to the God of Jacob. The covenant God, who delivered Jacob from a thousand afflictions, our soul shall magnify. He has kept his covenant which he made with the patriarch, and has redeemed his seed, therefore will we spread abroad his fame world without end.

Ver. 9. Our life work: to declare and to sing.

Psalms 75:10*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

9. I will declare—I will make public; it shall be the prominent fact of my reign and the confession of my lips.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But I will declare forever; i.e. "I will declare these things viz. God"s just judgments upon the wicked. I will sing praises to the God of Jacob. On the force of the phrase, "God of Jacob," see the comment upon Psa_20:1.

"The God of Jacob.

It is a singular and suggestive thing that God is not thought of by Hezekiah here as the God of Abraham, but as the God of Jacob. The revelations God makes to men are, partly, general to all men, suitable to man as man; and, partly, special to individuals, precisely adapted to the circumstances and necessities of particular persons. We may therefore profitably study what God was to Abraham, what to Isaac, what to Jacob. And if we can see these three cases to be, in a comprehensive sense, typical cases, we shall have a general sense of God"s relations with men when we call him "the God of Abraham, Isaac, and Jacob." But the life of Abraham presented no particular likeness to the circumstances of Hezekiah. To Abraham God was the gracious Guide, the near Friend. To Jacob"s troubled, anxious life the king turned, and found similar experiences to his own. God"s ways with Jacob were those of the Redeemer and Deliverer. This probably was more especially in the mind of Hezekiah. Jacob was a man grievously wronged wronged by Laban, and fearing wrong at the hands of Esau. And God had stood by the wronged man, saw him through, and saw him righted. That came as a Divine comforting to Hezekiah. He too was wronged; he too was misunderstood; be too was in peril But the God of Jacob was his God. The "God of Jacob" is God the Judge. This may be shown to include three things.

I GOD IS THE ESTIMATOR OF CHARACTER. It is plain that a man"s character can never be safely estimated by a consideration of his circumstances. Job"s could not. Jacob"s could not. David"s could not. Try to read Hezekiah"s character in those times of strain and stress. Ask Shebna"s party their opinion of the king. It is full of comforting to us that we can be sure God is not deceived by circumstances, but knows us altogether. We may be absolutely content with the Divine appraisement. Read Jacob"s life in man"s light, then try to read it in God"s light.

II GOD IS THE VINDICATOR OF THE GOOD. This is absolutely and entirely true of every good man, in what is called the "long run." As in Jacob"s case, Job"s case, and David"s case, the vindication may be delayed for purposes of Divine training and sanctifying. God never has finally left his faithful servants unvindicated. His witness rested on Hezekiah: the Divine deliverance from Sennacherib proved a Divine witness on behalf of the faithful king.

III GOD IS THE PUNISHER OF THE WICKED. And the severest punishment to them is the humbling failure of their seemingly well devised schemes. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Declare - The praises of God.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The poet now turns back thankfully and cheerfully from the prophetically presented future to his own actual present. With ואני he contrasts himself as a member of the now still oppressed church with its proud oppressors: he will be a perpetual herald of the ever memorable deed of redemption. לעולם, says he, for, when he gives himself up so entirely to God the Redeemer, for him there is no dying. If he is a member of the ecclesia pressa, then he will also be a member of the ecclesia triumphans; for ει ̓ ὑπομένομεν, καὶ συμβασιλεύσομεν (Ti2 2:12). In the certainty of this συμβασιλεύειν, and in the strength of God, which is even now mighty in the weak one, he measures himself in v. 11 by the standard of what he expresses in Psa 75:8 as God's own work. On the figure compare Deu 33:17; Lam 2:3, and more especially the four horns in the second vision of Zechariah, Zac 2:1. Zac 1:18.. The plural is both קרנות and קרני, because horns that do not consist of horn are meant. Horns are powers for offence and defence. The spiritual horns maintain the sovereignty over the natural. The Psalm closes as subjectively as it began. The prophetic picture is set in a lyric frame.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

He says

God says

cut off all the horns of

The horns of an animal are a metaphor for the power of a person. AT: "take away all power from" (See: Metaphor)

the horns of the righteous will be raised up

The horns of an animal are a metaphor for the power of a person. This can be translated as a statement in active form. AT: "I will raise up the horns of the righteous" or "I will make the righteous powerful" (See: Metaphor and Active or Passive)

translationWords

praise

Jacob

cut off

horn

righteous

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

For a cup of weakness is in His hand.

and strong wine Heb. חמר, strong. Vinos, or vinose, in Old French.

a full mixture The cup is full of a mixture, to mix and give all the nations to drink.

and He pours out of this Out of this cup, He will pour and cause to gush forth their drinks, an expression of (Micah 1:4): “as water poured (מגרים) down a steep place.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.