Verse-by-Verse Bible Commentary
Psalms 75:2

Clarke's Commentary

Verse Psalms 75:2. When I shall receive the congregation — When the proper time is come that the congregation, my people of Israel, should be brought out of captivity, and received back into favour, I shall not only enlarge them, but punish their enemies. They shall be cut off and cast out, and become a more miserable people than those whom they now insult. I will destroy them as a nation, so that they shall never more be numbered among the empires of the earth.

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

"When I shall find the set time, I will judge uprightly. The earth and all the inhabitants thereof are dissolved: I have set up the pillars of it. (Selah)"

"When I shall find the set time" Everything in the whole universe is, as it were, scheduled according to the time God has set for it. In the life of Christ, one cannot fail to remember the frequent words of Jesus, "My time is not yet come." The final Judgment Day itself has already been "appointed" by Almighty God (Acts 17:31). Christ was not born until "the fullness of time" had come; and all such declarations in the Bible indicate that God has set a time-clock monitor upon the entire progress of history.

McCaw stated that, "The LXX associates this psalm with the invasion of Sennacherib,"New Bible Commentary Revised, p. 498. and if that is correct, "Jerusalem was humbled in the dust, and at the very `eleventh hour' as men reckon things, was the time when God acted."Ibid.

God never acts because a situation looks desperate, but because the appointed time has come.

This principle has an application especially in the affairs of history.

"When moral foundations are undermined and seem to be destroyed by the violence and injustice of men, The Judge of all the Earth has not abdicated his throne. At the correct time, he will restore the balance, capping a `Thousand-Year Reich' with a Nuremburg."The New Layman's Bible Commentary, p. 652.

More recently we have seen the incredible collapse of the madness known as Communism, and the "Mother of All Battles" turned into the "Mother of All Defeats." God still rules in the kingdoms of men.

The wickedness of men being what it is, the world itself could not long stand, except for the providence of God. "God is the stabilizing strength in the whole picture of human life on earth. God's power wielded through his sacred institutions shores up our godless society, by his eternal Truth, and by his guiding hand upon events and upon the lives of certain men."Derek Kidner, Vol. 2, 271.

Ash expressed it beautifully in these words: "Behind all that trembles is that which is beyond any shock. God, upon whom all order moral and otherwise is dependent can surely be trusted to judge with equity."Anthony L. Ash, p. 254.

There are times in history when it appears that the total ruin of all culture and civilization is threatened; but, "Men cannot so disrupt a world that still belongs to God, and whose order is upheld by Him."H. C. Leupold, p. 544.

"The earth and all the inhabitants thereof are dissolved" Some scholars take these words as a metaphor of the collapse of human civilization, but we believe there is a glimpse here of the Eternal Judgment. This does not deny the other interpretation but suggests it as a valid overtone looking to that Eternal Morning.

Barnes' Notes on the Whole Bible

When I shall receive the congregation - The marginal rendering is, “Take a set time.” The phrase is thus rendered in most of the versions. So the Septuagint, “When I take the time” - ὅταν λάβω καιρὸν hotan labō kairon. So the Vulgate, “When I accept the time.” So Luther, “When in its own time.” So De Wette, “When I take the time.” According to this interpretation, this is the language of God, as if implying that, although “the earth” was then “dissolved,” or although disorders were allowed to exist, yet he would take a set time, or take the appointed time for judgment, and would pronounce a sentence on the conduct of people, and deal with them in a righteous manner, punishing the rebellious, and vindicating his own cause. The proper interpretation of the passage turns on the meaning of the Hebrew word rendered in the text “congregation” - מועד mô‛êd. See the word explained in the notes at Psalms 74:8. It may mean a set time, an appointed season, 1Sa 13:8, 1 Samuel 13:11; or a coming together, an assembly, Job 30:23; or a place of assemblage, as the tabernacle, etc.; Exodus 27:21; Exodus 40:22; Psalms 74:8. It may, therefore, be applied to the congregation of the Jewish people - the nation considered as an assemblage for the worship of God; and the idea of taking this, or receiving this, may be applied to the act of assuming authority or sovereignty over the people, and hence, the language may be used to denote the entrance on the discharge of the duties of such sovereignty. The language would be ap plicable to one who had the right of such an elevation to power - a prince - an heir apparent - in a time when his right was disputed; when there was an organized opposition to him; or when the nation was in a state of anarchy and confusion. It seems to me that this supposition best accords with the proper meaning of the language, and with the scope of the psalm.

I will judge uprightly - I will put down all this opposition to law. I will deal with exact justice between man and man. I will restore order, and the supremacy of law, to the state. The language, therefore, according to this interpretation, is not the language of God, but that of a prince having a right to the throne, and about to ascend it in a time of great misrule and disorder.

Calvin's Commentary on the Bible

2.When I shall have taken the congregation. The Hebrew verb יעד, yaäd, signifies to appoint a place or day, and the noun מועד, moed, derived from it, which is here used, signifies both holy assemblies, or a congregation of the faithful assembled together in the name of the Lord, and festival, or appointed solemn days. As it is certain that God is here introduced as speaking, either of these senses will agree with the scope of the passage. It may be viewed as denoting either that having gathered his people to himself, he will restore to due order matters which were in a state of distraction and confusion, or else that he will make choice of a fit time for exercising his judgment. In abandoning his people for a season to the will of their enemies, he seems to forsake them and to exercise no care about them; so that they are like a flock of sheep which is scattered, and wanders hither and thither without a shepherd. It being his object, then, to convey in these words a promise that he would remedy such a confused state of things, he very properly commences with the gathering together of his Church. If any choose rather to understand the word מועד, moed, as referring to time ⁽²⁵⁴⁾ God is to be understood as admonishing his people, that it is their bounden duty to exercise patience until he actually show that the proper time is come for correcting vices, since he only has the years and days in his own power, and knows best the fit juncture and moment for performing this work. The interpretation to which I most incline is, That, to determine the end and measure of calamities, and the best season of rising up for the deliverance of his people, — matters, the determination of which men would willingly claim for themselves, — is reserved by God in his own hands, and is entirely subject to his own will. At the same time, I am very well satisfied with the former interpretation, which refers the passage to the gathering together of the Church. Nor ought it to seem absurd or harsh that God is here introduced as returning an answer to the prayers of his people. This graphic representation, by which they are made to speak in the first verse, while he is introduced as speaking in the second, is much more forcible than if the prophet had simply said, that God would at length, and at the determined time, show himself to be the protector of his Church, and gather her together again when she should be scattered and rent in pieces. The amount, in short, is, that although God may not succor his own people immediately, yet he never forgets them, but only delays until the fit time arrive, the redress which he has in readiness for them. To judge righteously, is just to restore to a better state matters which are embroiled and disordered. Thus Paul says,

“Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels.” (2 Thessalonians 1:6)

God, therefore, declares that it is his office to set in order and adjust those things which are in confusion, that, entertaining this expectation, we may be sustained and comforted by means of it in all our afflictions.

(254) The reading adopted by the most eminent critics is, “When I shall have gotten an appointed or fit time or season, I will judge uprightly.” This is supported by all the ancient versions.

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

When I shall receive the congregation,.... Some render it, from the Arabic signification of the word, "the promise" o; the Spirit promised, the gifts of the Spirit, which Christ received for men, and gave to men, whereby he executes the judgment or government of the church committed to him: others the time, so the Septuagint, Vulgate Latin, Ethiopic, Syriac, and Arabic versions, to which agrees the Targum, the word signifying a set appointed time, Psalms 102:14, and so may respect the time appointed for the judgment of the world, which when come, Christ will execute in a most righteous manner, as follows; see Acts 17:31, but whereas the people of Israel met at the door of the tabernacle, which from thence was called "Ohel Moed", the tabernacle of the congregation; hence the word is used for a congregation, and here designs the general assembly and church of the firstborn written in heaven, even all the elect of God; these were received by Christ of his Father in eternity, when he espoused them to himself, and undertook the care of them; and they are received by him, one by one, in effectual calling; and in like manner are they received by him into glory at death; but when they are all gathered in, and are prepared for him as a bride for her husband, then will he receive them all in a body, and present them to himself a glorious church during the thousand years' reign; upon which will proceed the judgment of the wicked; see

Revelation 20:5,

I will judge uprightly; in equity, in strict justice, in the most righteous manner, rendering to every man according to his works; hence the future judgment is called a righteous one, and so is the Judge; no injustice will be done to men, but the strictest integrity, uprightness, and impartiality, will be observed in pronouncing the several sentences on the righteous and on the wicked, and in adjudging them to their several places and states.

o מועד "promissa", Schultens animadv. p. 174. "festi dona", Gusset. p. 334.

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.