Psalm 75:4
I say to the proud, 'Do not boast,' and to the wicked, 'Do not lift up your horn.
I say to the proud
The Hebrew word for "proud" here is "זֵדִים" (zedim), which conveys a sense of arrogance or insolence. In the biblical context, pride is often associated with a self-reliant attitude that dismisses the sovereignty of God. The psalmist, speaking on behalf of God, addresses those who elevate themselves above others and above divine authority. This serves as a reminder that God is aware of human pride and actively speaks against it. Historically, pride has been a recurring theme in the Bible, often leading to downfall, as seen in the accounts of figures like Pharaoh or King Nebuchadnezzar.

‘Do not boast,’
The term "boast" in Hebrew is "תִּתְהַלָּלוּ" (tithalalu), which means to glorify oneself or to brag. In the biblical narrative, boasting is often linked to a false sense of security or achievement that ignores God's role in one's life. The admonition here is a call to humility, urging individuals to recognize that all accomplishments and strengths are gifts from God. This aligns with the broader scriptural teaching that true wisdom and strength come from acknowledging one's dependence on the Lord.

and to the wicked
The word "wicked" is translated from the Hebrew "רְשָׁעִים" (resha'im), referring to those who are morally wrong or guilty of sin. In the Psalms, the wicked are often contrasted with the righteous, highlighting a life lived in opposition to God's laws. The historical context of the Psalms frequently reflects a society where the wicked seem to prosper, yet the psalmist reassures the faithful that God is just and will ultimately judge the wicked. This serves as a comfort to believers, affirming that God's justice will prevail.

‘Do not lift up your horn
The phrase "lift up your horn" uses the Hebrew "תָּרִימוּ קָרֶן" (tarimu qeren), where "horn" symbolizes strength and power, often used in the context of military might or personal pride. In ancient Near Eastern cultures, the horn of an animal, like a bull, represented power and dominance. By telling the wicked not to "lift up their horn," the psalmist is warning against self-exaltation and the misuse of power. This imagery reinforces the message that true power belongs to God, and human attempts to assert dominance apart from Him are ultimately futile. The call is to submit to God's authority and recognize His ultimate control over all creation.

Persons / Places / Events
1. The Proud
Individuals characterized by an inflated sense of self-importance and arrogance. In the biblical context, pride often leads to a rejection of God's authority.

2. The Wicked
Those who act in ways contrary to God's laws and righteousness. The wicked are often depicted as being in opposition to God's people and His purposes.

3. The Horn
A symbol of strength and power in biblical literature. Lifting up one's horn signifies exalting oneself or asserting one's power and dominance.
Teaching Points
The Danger of Pride
Pride is a spiritual pitfall that leads to a false sense of security and self-reliance. It blinds individuals to their need for God and His guidance.

The Futility of Self-Exaltation
Lifting up one's horn, or self-exaltation, is ultimately futile because true power and authority belong to God alone. Human strength is temporary and limited.

The Call to Humility
Believers are called to humility, recognizing that all gifts and abilities come from God. Humility opens the door to God's grace and favor.

God's Sovereign Judgment
God is the ultimate judge who sees the hearts of all people. He will bring down the proud and exalt the humble in His perfect timing.

Living in Reverence to God
A life lived in reverence to God acknowledges His sovereignty and seeks to align with His will, avoiding the pitfalls of pride and wickedness.
Bible Study Questions
1. How does the concept of pride in Psalm 75:4 relate to the broader biblical account about humility and dependence on God?

2. In what ways can believers guard against the temptation to "lift up their horn" in their personal and professional lives?

3. How does understanding the original Hebrew context of "horn" as a symbol of strength influence our interpretation of this verse?

4. What are some practical steps we can take to cultivate humility in our daily walk with God, as encouraged by Psalm 75:4 and related scriptures?

5. How can the warnings in Psalm 75:4 about pride and wickedness inform our interactions with others, especially those who may not share our faith?
Connections to Other Scriptures
Proverbs 16:18
This verse warns that pride precedes destruction, reinforcing the message of Psalm 75:4 about the dangers of boasting and self-exaltation.

James 4:6
This New Testament passage echoes the theme of humility, stating that God opposes the proud but gives grace to the humble, aligning with the admonition against boasting in Psalm 75:4.

1 Samuel 2:3
Hannah's prayer includes a warning against arrogance, similar to the message in Psalm 75:4, emphasizing that God is a God of knowledge who weighs actions.
The Self-Lifted HornR. Tuck Psalm 75:4
God Revealed in NatureThe Signal.Psalm 75:1-10
God's Nearness to the WorldHomilistPsalm 75:1-10
God's Works Declare HimPsalm 75:1-10
The Nearness of GodR. Simpson, M. A.Psalm 75:1-10
The Righteous Judgment of GodC. Short Psalm 75:1-10
The Undaunted OneS. Conway Psalm 75:1-10
People
Asaph, Jacob, Psalmist
Places
Jerusalem
Topics
Arrogant, Arrogantly, Boast, Boastful, Deal, Foolishly, Fools, Horn, Horns, Lift, Lifted, Pride, Raise, Sinners, Wicked
Dictionary of Bible Themes
Psalm 75:2-4

     5793   arrogance

Library
Of Compunction of Heart
If thou wilt make any progress keep thyself in the fear of God, and long not to be too free, but restrain all thy senses under discipline and give not thyself up to senseless mirth. Give thyself to compunction of heart and thou shalt find devotion. Compunction openeth the way for many good things, which dissoluteness is wont quickly to lose. It is wonderful that any man can ever rejoice heartily in this life who considereth and weigheth his banishment, and the manifold dangers which beset his soul.
Thomas A Kempis—Imitation of Christ

Advertisement.
It seems necessary to give the following outline of the history of this Oxford translation. It was undertaken as part of the great series of original translations which appeared "under the patronage of William, Archbishop of Canterbury, from its commencement, a.d. 1836, until his Grace's departure in peace, a.d. 1848." It proposed to include all the "Fathers of the Holy Catholic Church before the division of the East and West," and this exposition was dedicated as a memorial of Archbishop Howley
St. Augustine—Exposition on the Book of Psalms

Derivative Doctrines. Grace and the Means of Grace; the Christian Life; the Last Things.
The idea of Grace is important to the theological system of Athanasius, in view of the central place occupied in that system by the idea of restoration and new creation as the specific work of Christ upon His fellow-men (supra, §2, cf. Orat. ii. 56, Exp. in Pss. xxxiii. 2, cxviii. 5, LXX.). But, in common with the Greek Fathers generally, he does not analyse its operation, nor endeavour to fix its relation to free will (cf. Orat. i. 37 fin., iii. 25 sub fin.). The divine predestination relates
Athanasius—Select Works and Letters or Athanasius

The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both.
Thomas Watson—A Body of Divinity

Appendix v. Rabbinic Theology and Literature
1. The Traditional Law. - The brief account given in vol. i. p. 100, of the character and authority claimed for the traditional law may here be supplemented by a chronological arrangement of the Halakhoth in the order of their supposed introduction or promulgation. In the first class, or Halakhoth of Moses from Sinai,' tradition enumerates fifty-five, [6370] which may be thus designated: religio-agrarian, four; [6371] ritual, including questions about clean and unclean,' twenty-three; [6372] concerning
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Mountainous Country of Judea.
"What is the mountainous country of Judea? It is the king's mountain." However Judea, here and there, doth swell out much with mountains, yet its chief swelling appears in that broad back of mountains, that runs from the utmost southern cost as far as Hebron, and almost as Jerusalem itself. Which the Holy Scripture called "The hill-country of Judah," Joshua 21:11; Luke 1:39. Unless I am very much mistaken,--the maps of Adricomus, Tirinius, and others, ought to be corrected, which have feigned to
John Lightfoot—From the Talmud and Hebraica

Of his Cross what Shall I Speak, what Say? this Extremest Kind of Death...
9. Of His cross what shall I speak, what say? This extremest kind of death He chose, that not any kind of death might make His Martyrs afraid. The doctrine He shewed in His life as Man, the example of patience He demonstrated in His Cross. There, you have the work, that He was crucified; example of the work, the Cross; reward of the work, Resurrection. He shewed us in the Cross what we ought to endure, He shewed in the Resurrection what we have to hope. Just like a consummate task-master in the matches
St. Augustine—On the Creeds

St. Malachy's Apostolic Labours, Praises and Miracles.
[Sidenote: 1140, October] 42. (23). Malachy embarked in a ship, and after a prosperous voyage landed at his monastery of Bangor,[576] so that his first sons might receive the first benefit.[577] In what state of mind do you suppose they were when they received their father--and such a father--in good health from so long a journey? No wonder if their whole heart gave itself over to joy at his return, when swift rumour soon brought incredible gladness even to the tribes[578] outside round about them.
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
(Friday. Toward Sunrise.) ^A Matt. XXVII. 15-30; ^B Mark XV. 6-19; ^C Luke XXIII. 13-25; ^D John XVIII. 39-XIX 16. ^a 15 Now at the feast [the passover and unleavened bread] the governor was wont { ^b used to} release unto them ^a the multitude one prisoner, whom they would. { ^b whom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing
J. W. McGarvey—The Four-Fold Gospel

Ci. Foretelling his Passion. Rebuking Ambition.
(Peræa, or Judæa, Near the Jordan.) ^A Matt. XX. 17-28; ^B Mark X. 32-45; ^C Luke XVIII. 31-34. ^b 32 And they were on the way, going up to Jerusalem [Dean Mansel sees in these words an evidence that Jesus had just crossed the Jordan and was beginning the actual ascent up to Jerusalem. If so, he was in Judæa. But such a construction strains the language. Jesus had been going up to Jerusalem ever since he started in Galilee, and he may now have still be in Peræa. The parable
J. W. McGarvey—The Four-Fold Gospel

The Eternity of God
The next attribute is, God is eternal.' Psa 90:0. From everlasting to everlasting thou art God.' The schoolmen distinguish between aevun et aeternum, to explain the notion of eternity. There is a threefold being. I. Such as had a beginning; and shall have an end; as all sensitive creatures, the beasts, fowls, fishes, which at death are destroyed and return to dust; their being ends with their life. 2. Such as had a beginning, but shall have no end, as angels and the souls of men, which are eternal
Thomas Watson—A Body of Divinity

A Few Sighs from Hell;
or, The Groans of the Damned Soul: or, An Exposition of those Words in the Sixteenth of Luke, Concerning the Rich Man and the Beggar WHEREIN IS DISCOVERED THE LAMENTABLE STATE OF THE DAMNED; THEIR CRIES, THEIR DESIRES IN THEIR DISTRESSES, WITH THE DETERMINATION OF GOD UPON THEM. A GOOD WARNING WORD TO SINNERS, BOTH OLD AND YOUNG, TO TAKE INTO CONSIDERATION BETIMES, AND TO SEEK, BY FAITH IN JESUS CHRIST, TO AVOID, LEST THEY COME INTO THE SAME PLACE OF TORMENT. Also, a Brief Discourse touching the
John Bunyan—The Works of John Bunyan Volumes 1-3

The Providence of God
Q-11: WHAT ARE GOD'S WORKS OF PROVIDENCE? A: God's works of providence are the acts of his most holy, wise, and powerful government of his creatures, and of their actions. Of the work of God's providence Christ says, My Father worketh hitherto and I work.' John 5:17. God has rested from the works of creation, he does not create any new species of things. He rested from all his works;' Gen 2:2; and therefore it must needs be meant of his works of providence: My Father worketh and I work.' His kingdom
Thomas Watson—A Body of Divinity

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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