Perhaps the most suggestive explanation of this figure is that given by Mr. Munro, in his 'Summer Rambles in Syria.' He is writing concerning the females in a Maronite village of Mount Lebanon. "The most remarkable peculiarities of their dress are the immense silver earrings hanging forward upon the neck, and the
tantoura, or 'horn,' which supports the veil. This latter ornament varies in form, material, and position, according to the dignity, taste, and circumstances of the wearer. Horns are of gold, silver-gilt, and silver, and sometimes of wood. The former are either plain or figured in low relief, and occasionally set with jewels; but the length and position of them is that upon which the traveller looks with the greatest interest, as illustrating and explaining a familiar expression of Scripture. The young, the rich, and the vain wear the
tantoura of great length, standing straight up from the top of the forehead; whereas the humble, the poor, and the aged place it upon the side of the head, much shorter, and spreading at the end like a trumpet. I do not mean to say that these distinctions are universal, but I was told that they are very general, and thus the 'exalted horn' still remains a mark of power and confidence, as it was in the days of Israel's glory." The appeal of the text is to those who unduly exalt themselves, as party leaders in times of civil commotion are in constant danger of doing. They "think of themselves above that they ought to think." This is clearly indicated in the marginal alternative of the Revised Version, "Speak not insolently with a haughty neck" (see Hannah's song,
1 Samuel 2:3).
I. THE SELF-IMPORTANT MAN DOES NOT WORTHILY ESTIMATE HIMSELF. The most difficult work for any man to do is honestly to criticize himself. Men shrink from that work. Men incapacitate themselves for it. Men spoil their own vision, and when they look in on themselves only find what they wished to find. "To thine own self be true," even if the truth humbles you in the dust. Illustrate from the case of Shebna.
II. THE SELF-IMPORTANT MAN TAKES NO ACCOUNT OF GOD'S ESTIMATE OF HIM. "Be not deceived: God is not mocked." A man can never delude God with any braggings, or mere appearances. He searcheth the heart and trieth the reins (see Isaiah 2:10-17). See the confession of a psalmist," My goodness extendeth not to thee." Only the humble man can dare to consider the Divine searchings. Of the proud man it must be said, "God is not in all his thoughts." He would be glad if there were no God.
III. THE SELF-IMPORTANT MAN DELUDES HIMSELF CONCERNING OTHER PEOPLE'S ESTIMATE OF HIM. Because he will only give heed to the flatterers. He blinds himself to the mistrust and fear all prudent and good men show in relation to him. - R.T.
I bear up the pillars of it.
: — It is literally true IN THE REALM OF NATURE. "I bear up the pillars of it." God is being gradually eliminated from His own world. In olden time God was brought in at every nook and corner and turn. If it rained, the Lord had opened the bottles of heaven. If there was a drought, the Lord had locked up the heavens. If a hurricane occurred, the Lord had raised up a mighty wind. In ancient times men saw God in all the phenomena of nature. We are more educated now — indeed, so educated that we have nearly excluded God from the realm of His own universe. There is a scientific explanation for everything. No matter what may happen, we are told, "There are the pillars that support, and there is nothing supernatural." But the Lord comes in and asks this question, "Who supports the pillars?" If a semi-infidel world says, "Everything can be explained by science, and that which at present seems almost insoluble has only to be waited for a little while, and the pillars will appear," God says, "True, but then 1 bear up the pillars."
()
People
Asaph,
Jacob,
PsalmistPlaces
JerusalemTopics
Arrogant, Arrogantly, Boast, Boastful, Deal, Foolishly, Fools, Horn, Horns, Lift, Lifted, Pride, Raise, Sinners, WickedOutline
1. The prophet praises God2. He promises to judge uprightly4. He rebukes the proud by consideration of God's providence9. He praises God, and promises to execute justice.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 ChristAdvertisement.
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
Links
Psalm 75:4 NIVPsalm 75:4 NLTPsalm 75:4 ESVPsalm 75:4 NASBPsalm 75:4 KJV
Psalm 75:4 Bible AppsPsalm 75:4 ParallelPsalm 75:4 Biblia ParalelaPsalm 75:4 Chinese BiblePsalm 75:4 French BiblePsalm 75:4 German Bible
Psalm 75:4 Commentaries
Bible Hub
