Verse-by-Verse Bible Commentary
Psalms 75:1

Clarke's Commentary

PSALM LXXV

The psalmist praises God for present mercies, 1;

the Lord answers, and promises to judge the people righteously,

2, 3;

rebukes the proud and haughty, 4, 5;

shows that all authority comes from himself, 4-7;

that he will punish the wicked, 8;

the psalmist resolves to praise God, 9;

and the Most High promises to cast down the wicked, and raise

up the righteous, 9, 10.

NOTES ON PSALM LXXV

The title is, "To the chief Musician, or conqueror, Al-taschith, destroy not, A Psalm or Song of Asaph." See this title Al-taschith explained Psalms 57:1. The Chaldee supposes that this Psalm was composed at the time of the pestilence, when David prayed the Lord not to destroy the people. Some of the Jews suppose that Al-taschith is the beginning of a Psalm, to the air of which this Psalm was to be set and sung. The Psalm seems to have been composed during the captivity; and appears to be a continuation of the subject in the preceding.

Verse Psalms 75:1. Unto thee, O God, do we give thanks — Thou canst not forget thy people. The numerous manifestations of thy providence and mercy show that thou art not far off, but near: this

Thy wondrous works declare. — These words would make a proper conclusion to the preceding Psalm, which seems to end very abruptly. The second verse is the commencement of the Divine answer to the prayer of Asaph.

Bridgeway Bible Commentary

Psalms 75-76 Exalting God, not self

In a psalm designed for use in public worship, the congregation begins by thanking God for all his mighty deeds (75:1). A singer representing God replies that even when conditions in the world look hopeless, God is still in control. He will intervene when he sees fit (2-3). Therefore, the wicked should not be proud or stubborn like an ox that struggles against its master (4-5). The only exaltation that matters is that which comes from God. The opinions of people mean nothing (6-7). Punishment also comes from God, and the wicked will drink his cup of anger to the last drop (8).
The leader of the congregation then responds on the people’s behalf. He gives the assurance that they will always remain loyal to their God and will cooperate with him in doing good and opposing evil (9-10).
In the next psalm God is again praised, this time for some great deliverance in saving Jerusalem from an enemy (76:1-3). His glory, majesty and power are seen in the decisive way he crushed the enemy (4-6). The one who defends Jerusalem is also Lord of the universe. Nothing can stand before him. His power is absolute in the heavens and on the earth (7-9).
Angry rebellion against God is turned into a source of praise to him, for his triumph brings glory to his name. Since God will be glorified whether people submit or rebel, they will do well to bring glory to him willingly by offering true and humble worship (10-12).

Coffman's Commentaries on the Bible

"We give thanks unto thee, O God; We give thanks for thy name is near; Men tell of thy wondrous works."

The psalmist, who may have been Asaph, or one of his descendants, as indicated in the superscription, began a song of praise and thanksgiving to God; but it was interrupted by God himself breaking into the message with a revelation of The Judge and his righteous judgments. Scholars are by no means in agreement regarding exactly what portions of this psalm were spoken by the psalmist and what was spoken by God himself. It is clear, however, that Psalms 75:1 and Psalms 75:9 belong to the psalmist.

"Thy name is near." This is equivalent to the nearness of God himself.

"Men shall tell of thy wondrous works." There were many things to be included in such declarations, such as the wonders of creation, the wonders of God's dealing with human wickedness on the occasion of the great Deluge, his selection of a Chosen People following the construction of the Tower of Babel, his deliverance of Israel from Egyptian slavery, his leading them through the wilderness, his settlement of them in Canaan, driving out the sinful nations before them, and many other wonderful things.

Barnes' Notes on the Whole Bible

Unto thee, O God, do we give thanks - We, the people; language which would be appropriate to public thanksgiving - showing that the psalm was designed for public use. The reasons for this public thanksgiving are stated in the subsequent part of the psalm.

Do we give thanks - The repetition is emphatic. The idea is, that the occasion was one for special thanksgiving.

For that thy name is near - literally, “and near is thy name.” The word name is often used to designate the person himself; and the idea here is, that God was near; that he had manifested himself to them in some special manner, and that for this there was occasion of praise. Compare Jeremiah 23:23.

Thy wondrous works declare - Or, “They declare thy wondrous works.” The Septuagint renders it, “I will declare all thy wondrous works.” The Latin Vulgate, “We will declare thy wonders.” Luther, “We will declare thy wonders, that thy name is so near.” Prof. Alexander, “They recount thy wonders.” The meaning seems to be, “They,” that is, the people, “declare thy wondrous works.” Thy marvelous doings constitute the foundation for praise - for the praise now offered.

Calvin's Commentary on the Bible

1.We will praise thee, O God! With respect to the inscription of this psalm, I have sufficiently spoken when explaining the 57^th psalm. As to the author of it, this is a point, in the determination of which, I am not inclined to give myself much trouble. Whoever he was, whether David or some other prophet, he breaks forth at the very commencement into the language of joy and thanksgiving: We will praise thee, O God! we will praise thee. The repetition serves the more forcibly to express his strong affection and his ardent zeal in singing the praises of God. The verbs in the Hebrew are in the past tense; but the subject of the psalm requires that they should be translated into the future; which may be done in perfect consistency with the idiom of the Hebrew language. The inspired writer, however, may declare that God had been praised among his people for the benefits which he had bestowed in the times of old, the design being thereby to induce God to persevere in acting in the same manner, that thus continuing like himself, he might from time to time afford his people new matter for celebrating his praises. The change of the person in the concluding part of the verse has led some interpreters to supply the relative pronoun אשר, asher, who, as if the reading were, O Lord! we will praise thee; and thy name is near to those who declare thy wondrous works ⁽²⁵²⁾ But the prophet, I have no doubt, puts the verb they will declare, indefinitely, that is to say, without determining the person; ⁽²⁵³⁾ and he has used the copula and instead of the causal participle for, as is frequently done. His meaning, then, may be brought out very appropriately th We will praise thee, O God! for thy name is near; and, therefore, thy wondrous works shall be declared. He, no doubt, means that the same persons whom he said would celebrate the praise of God, would be the publishers of his wonderful works. And, certainly, God, in displaying his power, opens the mouths of his servants to recount his works. In short, the design is to intimate that there is just ground for praising God, who shows himself to be at hand to afford succor to his people. The name of God, as is well known, is taken for his power; and his presence, or nearness, is judged of by the assistance which he grants to his people in the time of their need.

(252) This is the reading adopted by Hammond; but instead of making it out by supplying the pronoun אשר, asher, as is done by some, he renders, ספרו,sipperu, as a participle plural in the sense of the dative case. “Thy name is near, ספרו, sipperu, to them that declare thy wondrous works.” He supports this view from the Chaldee, and from the translation of the learned Castellio.

(253) “C’est a dire, sans determiner personne.” — Fr.

Smith's Bible Commentary

Psalms 75:1-10

Psalms 75:1-10 :

Unto thee, O God, do we give thanks, unto thee do we give thanks: for that thy name is near thy wondrous works declare. When I shall receive the congregation I will judge uprightly ( Psalms 75:1-2 ).

This is, of course, God answering now.

The earth and all the inhabitants thereof are dissolved: I bear up the pillars of it ( Psalms 75:3 ).

And so many times in the psalms, we find God's response to the cry of the psalmist. And it is always a beautiful thing when God responds directly to the prayer, to the cry. This happens in many psalms. Psalms 32:1-11 , Psalms 75:1-10 , Psalms 91:1-16 , where God Himself responds.

I said to the fools, Deal not foolishly: and to the wicked, Lift not up the horn: Lift not up your horn on high: speak not with a stiff neck. For promotion cometh neither from the east, nor from the west, nor from the south. But God is the judge: and he puts down one, and sets up another ( Psalms 75:4-7 ).

This to me shows the folly of our endeavor to promote ourselves, or to promote our own efforts, or even to promote the program of God. So many churches have promotional programs. I was in that trap for years. In fact, we were sharing with some pastors in Portland this week, as I was asked to speak at a conference up there. And I had breakfast with some pastors and this one pastor was telling me, we were talking about contests and giveaways and gimmicks and all to get people to church. And he was telling me how this one pastor that pastored the church prior to his moving there advertised that they were going to give a baby chick to everyone that came to church on Easter Sunday morning. And so they brought the chicks there the night before, and they said when came into the church it smelled like a barn on Easter Sunday. And there was one lady whose husband was unsaved, and they had been praying for this man for years. But he was just bitter and stubborn and hard, and he just wouldn't go to church. But finally, this Easter Sunday he consented to go to church. And, of course, everybody was rejoicing and praising the Lord that her husband finally consented to go to church. So the next week when the pastor saw this lady, he said, "Well, how did your husband enjoy the service?" And she said, "Oh pastor, when we came up to the door, they were having so much problem passing the chicks out, someone asked him if he wouldn't help pass out chicks. And so he never did get into the service. He spent the whole time passing out chicks."

How tragic when we try to promote God, or to promote the work of God, or even try to promote ourselves. God said, "Promotion doesn't come from east, the west, from the south, God is the judge. He is the one that raises up and he is the one that puts down." And oh, that we would learn to just let the Lord do the promotion if He so desires. That we would not try to promote ourselves or the work of God.

For in the hand of the LORD there is a cup, and the wine is red; it is full of mixture; and he pours out the same: but the dregs thereof, all the wicked of the earth shall wring them out, and drink them. But I will declare for ever; I will sing praises to the God of Jacob. All the horns of the wicked also will I cut off; but the horns of the righteous shall be exalted ( Psalms 75:8-10 ).

God's cup of wrath, the wine is red. In the book of Revelation we read also of that wine cup of God's wrath in chapter 14, where we read, "The third angel followed them saying with a loud voice, 'If any man worship the beast, his image, receive his mark in his forehead or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation, and shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb." That wine of the fierceness of God's wrath that is to be poured out upon the earth. And so referred to here in the psalm, and also made mention of in the Revelation. "

Dr. Constable's Expository Notes

1. God’s appointment of judgment 75:1-3

Asaph gave thanks to God for Israel because God was near His people and had performed wondrous works (Psalms 75:1).

He then put words in God’s mouth that were appropriate in view of earlier revelation. God judges when He decides the time is right, and He judges fairly. His judgment can devastate the world, but He sustains it nevertheless.

Dr. Constable's Expository Notes

Psalms 75

This communal thanksgiving psalm anticipated a victory in Israel when God as Judge would destroy the wicked and establish the righteous (cf. 1 Samuel 2:1-10; Luke 1:46-53).

Gill's Exposition of the Whole Bible

Unto thee, O God, do we give thanks,.... Either David and his men, when he was delivered from Saul, and raised to the kingdom, or the Jews upon their return from the Babylonish captivity; or rather the churches of Christ under the Gospel dispensation, for the coming of Christ and the blessings of grace through him, and in the view of the sure and certain destruction of antichrist and all the wicked of the earth; yea, Christ himself may be considered as at the head of his people, joining with them in thanksgiving, to whom this action is sometimes ascribed, Matthew 11:25 and the rather since he is continued all along speaking to the end of the psalm:

unto thee do we give thanks; which is repeated to show the constancy, fervency, and sincerity with which this was performed: it may be rendered, "unto thee do we confess" l; sins committed against God, unworthiness to receive favours from him, and his grace and goodness in bestowing them:

for that thy name is near; or rather, "for thy name is near" m; and so the words are a reason of the above thanksgiving; for they belong not so much to what follows after as to what goes before, since the accent "athnach" is upon שמך, "thy name"; and are to be understood of God himself, for his name is himself; who is near to his people, both in relation, being their Father, and as to presence, communion, and fellowship, which are matter of praise and thanksgiving; or his works and word, by which he is known and made manifest; his works which are throughout the earth, and so near at hand, and his word which is nigh, being in the mouths and in the hearts of his people; or rather his Son, in whom his name is, his nature and divine perfections: he was at a distance in promise and prophecy, and only seen afar off; after the Babylonish captivity, at which time some think this psalm was written, he was near; the prophets Haggai, Zechariah, and Malachi, speak of him as just coming; and when he was made flesh, and dwelt among men, he was near indeed, so as to be found of them, seen, heard, and handled by them; on which account there was and is reason to give thanks to God:

thy wondrous works declare; meaning either the miracles of Christ, which were proofs and evidences of his being come, and of his being the true Messiah; see Matthew 11:3 or the wonderful works done by him, which to do were the principal end of his coming; as the work of righteousness, the business of reconciliation, and in general the affair of redemption and salvation; all which were amazing instances of his power, grace, and goodness, and which are declared in the everlasting Gospel by the ministers of it; for the words, I think, may be better rendered, "they declare thy wondrous works" n, or impersonally, "thy wondrous works are declared".

k לאסף "ipsi Asaph", Pagninus, Montanus; "Asapho", Junius Tremellius, Piscator. l הודינו "confessi sumus", Montanus "confitemur", Cocceius, Michaelis. m וקרוב "nam propiuquum", Junius Tremellius, Piscator. n ספרו נפלאותיך "narrant mirabilia tua", Montanus "enarrant", Junius & Tremellius, Piscator.

Henry's Complete Commentary on the Bible

To the chief musician, Al-taschith. A psalm or song of Asaph.

      1 Unto thee, O God, do we give thanks, unto thee do we give thanks: for that thy name is near thy wondrous works declare.   2 When I shall receive the congregation I will judge uprightly.   3 The earth and all the inhabitants thereof are dissolved: I bear up the pillars of it. Selah.   4 I said unto the fools, Deal not foolishly: and to the wicked, Lift not up the horn:   5 Lift not up your horn on high: speak not with a stiff neck.

      In these verses,

      I. The psalmist gives to God the praise of his advancement to honour and power, and the other great things he had done for him and for his people Israel (Psalms 75:1; Psalms 75:1): Unto thee, O God! do we give thanks for all the favours thou hast bestowed upon us; and again, unto thee do we give thanks; for our thanksgivings must be often repeated. Did not we often pray for mercy when we were in pursuit of it; and shall we think it will suffice once or twice to give thanks when we have obtained it? Not only I do give thanks, but we do, and I and all my friends. If we share with others in their mercies, we must join with them in their praises. "Unto thee, O God! the author of our mercies (and we will not give that glory to the instruments which is due to thee only), we give thanks; for that thy name is near (that the complete accomplishment of thy promise made to David is not far off) thy wondrous works, which thou hast already done for him, declare." Note, 1. There are many works which God does for his people that may truly be called wondrous works, out of the common course of providence and quite beyond our expectation. 2. These wondrous works declare the nearness of his name; they show that he himself is at hand, nigh to us in what we call upon him for, and that he is about to do some great things for his people, in pursuance of his purpose and promise. 3. When God's wondrous works declare the nearness of his name it is our duty to give him thanks, again and again to give him thanks.

      II. He lays himself under an obligation to use his power well, pursuant to the great trust reposed in him (Psalms 75:2; Psalms 75:2): When I shall receive the congregation I will judge uprightly. Here he takes it for granted that God would, in due time, perfect that which concerned him, that though the congregation was very slow in gathering to him, and great opposition was made to it, yet, at length, he should receive it; for what God has spoken in his holiness he will perform by his wisdom and power. Being thus in expectation of the mercy, he promises to make conscience of his duty: "When I am a judge I will judge, and judge uprightly; not as those that went before me, who either neglected judgment or, which was worse, perverted it, either did no good with their power or did hurt." Note, 1. Those that are advanced to posts of honour must remember they are posts of service, and must set themselves with diligence and application of mind to do the work to which they are called. He does not say, "When I shall receive the congregation I will take my ease, and take state upon me, and leave the public business to others;" but, "I will mind it myself." 2. Public trusts are to be managed with great integrity; those that judge must judge uprightly, according to the rules of justice, without respect of persons.

      III. He promises himself that his government would be a public blessing to Israel, Psalms 75:3; Psalms 75:3. The present state of the kingdom was very bad: The earth and all the inhabitants thereof are dissolved; and no marvel, when the former reign was so dissolute that all went to wrack and ruin. There was a general corruption of manners, for want of putting the laws in execution against vice and profaneness. They were divided one from another for want of centering, as they ought to have done, in the government God had appointed. They were all to pieces, two against three and three against two, crumbled into factions and parties, which was likely to issue in their ruin; but I bear up the pillars of it. Even in Saul's time David did what he could for the public welfare; but he hoped that when he had himself received the congregation he should do much more, and should not only prevent the public ruin, but recover the public strength and beauty. Now, 1. See the mischief of parties; they melt and dissolve a land and the inhabitants of it. 2. See how much one head frequently holds up. The fabric would have sunk if David had not held up the pillars of it. This may well be applied to Christ and his government. The world and all the inhabitants of it were dissolved by sin; man's apostasy threatened the destruction of the whole creation. But Christ bore up the pillars of it; he saved the whole world from utter ruin by saving his people from their sins, and into his hand the administration of the kingdom of Providence is committed, for he upholds all things by the word of his power,Hebrews 1:3.

      IV. He checks those that opposed his government, that were against his accession to it and obstructed the administration of it, striving to keep up that vice and profaneness which he had made it his business to suppress (Psalms 75:4; Psalms 75:5): I said unto the fools, Deal not foolishly. He had said so to them in Saul's time. When he had not power to restrain them, yet he had wisdom and grace to reprove them, and to give them good counsel; though they bore themselves high, upon the favour of that unhappy prince, he cautioned them not to be too presumptuous. Or, rather, he does now say so to them. As soon as he came to the crown he issued out a proclamation against vice and profaneness, and here we have the contents of it. 1. To the simple sneaking sinners, the fools in Israel, that corrupted themselves, to them he said, "Deal not foolishly; do not act so directly contrary both to your reason and to your interest as you do while you walk contrary to the laws God has given to Israel and the promises he has made to David." Christ, the son of David, gives us this counsel, issues out this edict, Deal not foolishly. He who is made of God to us wisdom bids us be wise for ourselves, and not make fools of ourselves. 2. To the proud daring sinners, the wicked, that set God himself at defiance, he says, "Lift not up the horn; boast not of your power and prerogatives; persist not in your contumacy and contempt of the government set over you; lift not up your horn on high, as though you could have what you will and do what you will; speak not with a stiff neck, in which is an iron sinew, that will never bend to the will of God in the government; for those that will not bend shall break; those whose necks are stiffened are so to their own destruction." This is Christ's word of command in his gospel, that every mountain will be brought low before him,Isaiah 40:4. Let not the anti-christian power, with its heads and horns, lift up itself against him, for it shall certainly be broken to pieces; what is said with a stiff neck must be unsaid again with a broken heart, or we are undone. Pharaoh said with a stiff neck, Who is the Lord? But God made him know to his cost.