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COMMENTARY ON PSALM 75 To the end. Do not destroy. A psalm ofa songfor Asaph. [I468J YMMACHUS, ON THE OTHER HAND, "A triumphal psalm about incorruption for Asaph." Since the psalm contains a prophecy of the righteousjudgment of God, and foretells also the ruin of the workers ofwickedness and the just deserts of the lovers of virtue, it was right that the work urge us by means of the title not to destroy pious thoughts but to keep them healthy and inherit incorruption.) This psalm, then, is uttered on the part of the captives in Babylon, promising to sing God's praises if they enjoy divine grace. (2) We shaU confess to you, 0 God, we shaU confess to you and caU upon your name (v. 1). It is clear from this that they say this without having yet gained the return. They promise to sing God's praises, and to make his august name illustrious; the clause, we shaU caU upon your name, implies, We shall once again bear your name and be styled your people. I shaU narrate aU your wonders when I take the opportunity (vv. 1-2). Aquila and Symmachus, on the other hand, said, "when I take the assembly": when we return , he is saying, and are gathered into your holy Temple, then we shall both lawfully sing your praises and teach those ignorant your kindnesses, that opportunity allowing us to do it. As it is, in fact, we cry aloud, "How shall we sing the Lord's song in a foreign land?"2 In this way, the inspired word, having l. As with its occurrence in the title to Ps 57, Theodoret fails to see the phrase "Do not destroy· in the title as a musical cue to the conductor; so he rationalizes , looking to Symmachus--also at a loss-for some hint as to its relevance . 2. Ps 137+ The argument here about the future prosperity of the captives rests, as often, on misconstruing Hebrew tenses. Exegetical skills are basic for sound interpretation. 18 COMMENTARYON PSALM 75 19 taught the captives in Babylon what they should say, and instructed them through repentance to be converted to the Savior of all, gives a glimpse of God responding to the promises made, saying, I shall deliver uprightjudgments. I shall decide justly between you and the Babylonians, he is saying. (3) The earth was wasted, and all its inhabitants in it (v. 3): I am judge of all the world, and shall inflict due punishments on all. I shall strengthen its pillars: I am master of all in being creator of all; I made the earth and established it, supporting it on my boundaries like some pillars. [1469] Mter all, I gave the order, and it shall not lapse. Hence, though I am also judge, I do not choose to punish, but foretell retribution so as by the threat to render the sinners more moderate; I urge and advise them to loathe every form of iniquity, on the one hand, and on the other to have a care for a righteous and balanced attitude. He taught this, in fact, by what follows. (4) I said to the transgressors, Do not transgress, and to the sinners, Do not raise your horn (v. 4): this is the worst passion of all, not only sinning but even priding oneself on it. Do not lift up your horn on high (v. 5). Then he shows what height he is referring to: Do not speak iniquity against God. Horned animals, in fact, take great pride in their horns. The verse urges them not to add insolence to their iniquity, nor move their tongue against God. Because it is notfrom the dawn norfrom the west norfrom desert mountains. Because the Lord is judge (vv. 6-7). By the dawn he meant the east, as the fifth edition also said;3 and by desert mountains the northern and southern parts, these parts remaining completely uninhabited owing to the extreme cold and heat. So his teaching is that it is impossible to avoid God'sjudgment : take east or west, try to flee to south or north, you are subject to the divine verdict. (5) Then he teaches the vicissitudes of life which happen through God's will. He humbles one and elevates another: Because in the Lord's hand there is a cup full oj pure wine well mixed, and he 3. As mentioned in Introduction. section 3. the "fifth edition" may be a...

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