We give thanks to you, God. We give thanks, for your Name is near. Men tell about your wondrous works.
Parallel Translations
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We give thanks to you, God. We give thanks, for your Name is near. Men tell about your wondrous works.
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Unto thee, O God, do we give thanks, unto thee do we give thanks: for that thy name is near thy wondrous works declare.
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(75-1) For the Leader; Al-tashheth. A Psalm of Asaph, a Song. (75-2) We give thanks unto Thee, O God, we give thanks, and Thy name is near; men tell of Thy wondrous works.
Cross-references (11)
Passages linked to Psalms 75:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 145:18 Yahweh is near to all those who call on him, to all who call on him in truth.
- Psalms 138:2 I will bow down toward your holy temple, and give thanks to your Name for your loving kindness and for your truth; for you have exalted your Name and your Word above all.
- Jeremiah 10:6 There is no one like you, Yahweh. You are great, and your name is great in might.
- Deuteronomy 4:7 For what great nation is there that has a god so near to them as Yahweh our God is whenever we call on him?
- Exodus 23:21 Pay attention to him, and listen to his voice. Don’t provoke him, for he will not pardon your disobedience, for my name is in him.
- Exodus 34:6-7 Yahweh passed by before him, and proclaimed, “Yahweh! Yahweh, a merciful and gracious God, slow to anger, and abundant in loving kindness and truth, keeping loving kindness for thousands, forgiving iniquity and disobedience and sin; and who will by no means clear the guilty, visiting the iniquity of the fathers on the children, and on the children’s children, on the third and on the fourth generation.”
- Psalms 57:1 Be merciful to me, God, be merciful to me, for my soul takes refuge in you. Yes, in the shadow of your wings, I will take refuge, until disaster has passed.
- Psalms 76:1 In Judah, God is known. His name is great in Israel.
- Psalms 44:1 We have heard with our ears, God; our fathers have told us what work you did in their days, in the days of old.
- Deuteronomy 4:33-34 Did a people ever hear the voice of God speaking out of the middle of the fire, as you have heard, and live? Or has God tried to go and take a nation for himself from among another nation, by trials, by signs, by wonders, by war, by a mighty hand, by an outstretched arm, and by great terrors, according to all that Yahweh your God did for you in Egypt before your eyes?
- Psalms 58:1 Do you indeed speak righteousness, silent ones? Do you judge blamelessly, you sons of men?
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 1. We will praise thee, O God! With respect…
1. We will praise thee, O God! With respect to the inscription of this psalm, I have sufficiently spoken when explaining the 57th 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 But the prophet, I have no doubt, puts the verb they will declare, indefinitely, that is to say, without determining the person; 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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain He declareth how the faithful shall ever have just…
He declareth how the faithful shall ever have just occasion to praise God, forasmuch as in their need they shall feel his power at hand to help them.
Read Ps. 57:1.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 75:1 « To the chief Musician, Altaschith, A…
Psa 75:1 « To the chief Musician, Altaschith, A Psalm [or] Song of Asaph. » Unto thee, O God, do we give thanks, [unto thee] do we give thanks: for [that] thy name is near thy wondrous works declare.
To the chief Musician, Al-taschith] That is, Destroy not; the Chaldee paraphraseth, In the time when David said, Destroy not the people. The psalm seemeth to have been made either by Asaph in David’s name, or by David himself (and by him committed to Asaph), at such time as the difference depending between him and Ishbosheth, many were slain on both sides. This drew from David an Al-taschith, not long before he was anointed king over all Israel. 2Sa 5:1-5
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Ver. 1. Unto thee, O God, do we give thanks] Heb. We celebrate thee, O God, we celebrate thee; viz. both for mercies and crosses sanctified; for these also are to be reckoned upon the score of God’s favours.
For that thy name is near] Nomen, id est numen, Thy name, that is, thyself, art near, ad liberandum invocantem, as Aben Ezra expoundeth it, to deliver those that call upon thee.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Of Asaph; as the author. Or, to or for…
Of Asaph; as the author. Or, to or for Asaph; which may be put by way of opposition to the foregoing and general expression,
to the chief Musician, which is here limited to and explained of Asaph. As Psa 62:1, having said to the chief Musician, he adds to Jeduthun; and then follows the author, David. This Psalm was either composed by David, or by Asaph in David’s name and person, as it is not unusual for poets to bring in princes speaking in their poems. It seems to relate to the time when David had entered upon, but not got full possession of, the kingdom.
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Do we give thanks; I, in my own and in my people’s name.
Thy name, i.e. thyself; or thy power. Is near; is present with us, and most ready to help us when we cry unto thee, as this phrase is taken, Psa 34:18; 145:18. Thou art not departed from us; thou dost not now stand afar off, as once thou didst, Psa 10:1.
Thy wondrous works, wrought on my behalf, and for the good of thy people.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain In these verses,
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 (Psa 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.
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II. He lays himself under an obligation to use his power well, pursuant to the great trust reposed in him (Psa 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, Psa 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, Heb 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 (Psa 75:4, Psa 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, Isa 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Unto thee, O God, do we give thanks,.... Either…
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, Mat 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:
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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 "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 Mat 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) "ipsi Asaph", Pagninus, Montanus; "Asapho", Junius & Tremellius, Piscator. (l) "confessi sumus", Montanus; "confitemur", Cocceius, Michaelis. (m) "nam propiuquum", Junius & Tremellius, Piscator. (n) "narrant mirabilia tua", Montanus; "enarrant", Junius & Tremellius, Piscator.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Probably David wrote this psalm, at his coming to…
Probably David wrote this psalm, at his coming to the crown, after the death of Saul, and delivered it to that Asaph, who was chief of the musicians. Herein he thanks God for bringing him to the throne, checks the insolence of his enemies, owns the sovereignty of God in all affairs, and promised to lay himself out for the public good. To the chief musician, Al-taschith, A psalm or song of Asaph. Title of the psalm. Asaph - This psalm seems to relate to the time when David had entered upon, but not got full possession of the kingdom.
Thy name - Thy self; art present with us, and ready to help.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain The psalmist praises God for present mercies, 1;
PSALM LXXV
The psalmist praises God for present mercies, 1;
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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 Ps 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 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 75:1. Unto thee, O God, do we give…
Psa 75:1. Unto thee, O God, do we give thanks — I, in my own, and in thy people’s name; for that thy name — Thy self, or thy power; is near — That is, is present with us, and most ready to help us when we cry unto thee; thou art not departed from us; thou dost not now stand afar off, as once thou didst, Psa 10:1, as thy wondrous works declare — Wrought for the good of thy people. “Upon whatever occasion,” says Dr. Horne, “these words were originally endited, the Christian Church now celebrates in them that great deliverance which, by so many miracles of mercy and power, hath been accomplished for her through the Messiah, who is, in Scripture, frequently styled the NAME of Jehovah.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Unto thee, O God, do we give thanks -…
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.
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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 Jer 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain Psalms 75
Psalms 75
To the chief Musician, Al-taschith, A Psalm or Song of Asaph
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2 Unto thee, O God, do we give thanks, unto thee do we give thanks:
For that thy name is near
Thy wondrous works declare.
3 When I shall receive the congregation
I will judge uprightly.
4 The earth and all the inhabitants thereof are dissolved:
I bear up the pillars of it. Selah:
5 I said unto the fools, Deal not foolishly:
And to the wicked, Lift not up the horn:
6 Lift not up your horn on high:
Speak not with a stiff neck.
7 For promotion cometh neither from the east, nor from the west,
Nor from the south.
8 But God is the judge:
He putteth down one, and setteth up another.
9 For in the hand of the Lord there is a cup,
And the wine is red; it is full of mixture;
And he poureth out of the same:
But the dregs thereof, all the wicked of the earth
Shall wring them out, and drink them.
10 But I will declare for ever;
I will sing praises to the God of Jacob.
11 All the horns of the wicked also will I cut off;
But the horns of the righteous shall be exalted.
EXEGETICAL AND CRITICAL
Contents and Composition. In the superscription, compare Introd. § 12, No. 15; § 8, Nos. 1 and 2. The whole Psalm is pervaded by the confident assurance of help against arrogant and impious enemies through God’s judicial intervention. This assurance, however, flows from reliance on a promise of God received just before, and is so strong and lively that the Psalm begins already with the thanks of the Church (Psa_75:2), and not till then is God’s declaration announced (Psa_75:3-5), after which (Psa_75:6) the warning to the enemies is repeated. This is based upon the two truths realized by faith, that Israel’s deliverance does not proceed from those who were situated round about them on earth, but from God as Judge (Psa_75:7-8), and that God as Jehovah compels all the wicked of the earth to be the instruments of their own righteous punishment (Psa_75:9). The Psalmist finally declares, with the joyfulness of faith, that his praise shall never cease, and that the triumphant power of the righteous shall ever increase (Psa_76:10-11).
No convincing arguments can be adduced to justify us in connecting this and the following Psalm with the victory of the Maccabean princes over the Syrian Gorgias, 1 Maccabees 4 (Rudinger) or with that of the Maccabean general Judas over the Syrian Apollonius, 1Ma_3:10 f. (Hitzig, who refers Psalms 76 to the defeat of Seron). There is no reason even for going down to the age of the Exile, (Hupfeld) or to the times after the Exile generally (Köster, Olshausen). On the other hand there is nothing to contradict the supposition announced already in the superscription of the following Psalm in the Septuagint, which connects it with the Assyrians, that is with the overthrow of Sennacherib before Jerusalem (2 Kings 19). Many arguments may even be adduced in support of it, namely, not only the points of resemblance with Psalms 46, 76 but especially Psa_75:7, and the prophetic declaration of Isaiah 37 along with the exhortation corresponding thereto, addressed to king Hezekiah, 2Ch_32:7-8. “Our Psalm is accordingly to be viewed as the lyrical accompaniment of the prophetic utterances which Isaiah gave forth in view of impending destruction by the Assyrians, as an evidence also of the lively faith with which God’s people then received His promise, and as an exhortation to the Church of all ages, through like faith, to seek a share in a like deliverance.” (Hengstenberg).
Psa_75:2. And Thy name is near.—[E. V.: For that thy name is near.] Since it is not permitted to translate וְby “for” (De Wette), the verse does not formally present the ground of thanksgiving, though it is really contained in the nearness of God’s revealed presence and in the might of His name (Deu_4:7; Isa_30:27), by which His salvation comes nigh (Psa_85:10). The subject is continued and has a deeper meaning than when it is said that God is near the heart and the mouth, (Jer_12:12, comp. Deu_30:14). The view of the passage, according to which a colon is put after “and,” and the nearness of God’s name is regarded as that which His wondrous works declare (Hupfeld) personifies the latter in a manner hardly admissible. [The former construction would necessitate the rendering: We praise thee, O Lord, we give praise; and thy name is near; they recount thy wonders. In favor of this view I would urge further that “recounting God’s wonders, etc.” was the most usual kind of praise or thanksgiving, as the aspect in which God was viewed by the Israelites was largely that of a Wonder-Worker. The connection with the first member of the verse, then appears natural. The change of person is usual, and as the verb has the masculine termination, the necessity of assuming a neglect of agreement is avoided.—J. F. M.]
Psa_75:3-6. Occasion.—[Heb.מועֵד. E.V.: Congregation]. In Hab_2:3; Dan_8:19; Dan_11:27; Dan_11:35; Psa_102:14, the time appointed in God’s counsel for the execution of His judgment, is expressed by this term מועֵד, that is, καιρός. This shall arrive when God shall have finished His work in the Church (Isa_10:12). And God gives the assurance that He will not allow this occasion to pass by disregarded, but that He will seize upon it, and then judge according to the law of right. Accordingly it is not the earthly king David who speaks (Geier and others) but the heavenly King, as in Psa_46:11. The only question is now, how far this declaration continues; whether to Psa_75:7 inclusive (Hitzig) or to Psa_75:6 (Tholuck, Delitzsch) or to Psa_75:5 (Köster) or only to Psa_75:4 (Kimchi and most). In any case the different parts of such propheticolyrical utterances flow easily into one another, and in Psa_75:10, though the Church does not speak (Hengst.) yet it is in her name and as her exponent that the Psalmist does, since the Psalm begins with we, and therefore the use of the first person decides nothing. The musical mark Selah throws no more light upon the question. Announcements from God are given by Isaiah, in which threatenings against His enemies occur, and which bear also the character of warning and exhortation, but such utterances concerning the Assyrians in the mouth of the Psalmist are admitted by none. Besides, the sudden change of the speaker introducing himself with “I,” would not be without harshness. We are therefore at all events justified in including Psa_75:5 as part of God’s declaration. With regard to Psa_75:6 we have more ground for hesitation. For if we were to consider it as a continuation of the words uttered by God, it would appear to derogate from the conciseness, pregnancy, and force which are conspicuous in them, and render it difficult to assign the true position of Psa_75:7. If, on the other hand, we regard Psa_75:6 as a lyrical response to God’s declaration, in the mouth of the Psalmist, prophecy and poetry would run naturally into one another, and Psa_75:7 be united in conformity to this by the causal כִּיּ. Even in Psa_75:3 this particle is capable of the same meaning. It would in that case introduce the transition from the lyrical to the prophetical style. But a translation, which, beginning with “for,” must insert a colon immediately after it for the sake of clearness (Delitzsch), is harsh. It is however unnecessary to change the confirmatory into an affirmative: yea (Baur in De Wette). The construction of כִּי as a particle of time=ὅτ́αν (Sept.) is quite correct and expressive; the ambiguous wenn (De Wette and others) is, however, to be avoided. The words scarcely mean that God will “choose” the proper occasion (Ewald, Maurer, Olshausen), but that He will “seize upon” an occasion already chosen, Gen_2:15; Psa_18:17 (Kimchi, Calvin, and others, Hupfeld, Delitzsch). In Psa_75:4 it is doubtful whether the dissolving is to be understood of internal melting from fear, while quaking before God as He appears for judgment (Olshausen, Hupfeld) or before the violence of the wicked (Hitzig) or whether it is to be understood of the disturbing influence of the prevailing violence, unrighteousness and sin in the disarrangement of moral forces, symbolized by physical ones, in political confusion and the like events, comp. Psa_46:7 (Geier, Hengst., Del.) In like manner it is doubtful whether the setting upright of the pillars is to be taken in a preterite sense, and referring to God’s original creative acts, from which an assurance of God’s preserving and delivering may be drawn (1Sa_2:8; Job_38:4 ff.) or whether it is to be taken in a present sense with direct reference to the latter. The different allusions merge into one another, and so, to a certain extent, do the expositions of the same.—The horn, employed already in Deu_33:17; 1Sa_2:1, as an instrument of victorious aggression, and in Psa_18:3, transferred to Jehovah as the Horn of salvation, is applied in the present Psalm in Psa_76:10 b to the righteous. In Psa_76:10 a, on the contrary, and in Psa_75:5-6, it is applied to the impious enemy. It occurs in such a connection that it is plain “horn,” does not mean head (Hupfeld) but denotes an instrument of force. And to lift up the horn is not to raise the head, but, according to the context, to display the instruments of force, to brandish them for attack or defense, to increase, or to strengthen them. It is also to be decided by the context alone, whether the accessory idea of confidence and courage, or that of insolence and presumption is to be understood (comp. Psa_89:18; Psa_89:25; Psa_92:11; Psa_112:9; Psa_148:14; 1Ma_2:48). The meaning “bear up” given to תכנתי in Psa_75:4 in E. V., is probably not exactly correct. So with the explanation “estimate” taken from the same sense of weighing. The idea of setting upright is most readily suggested by the context, and is really as near the primary meaning of making level, even,ְ as the other renderings.—J. F. M.].
Psa_75:7. From the desert of the mountains.—[Heb. מִמִּדְבַּר הָרִים. Eng. Ver., Promotion … from the south]. This translation is demanded by the present text, and refers to the Arabian desert, bounded by mountains, which lies to the south of Canaan. The sentence which, from the course of thought, is easily completed, means that the foes who oppress God’s people have to expect the Judge neither from the East, nor the West, nor the South, but from heaven. This appears to intimate that the enemy is viewed as approaching from the North, and therefore applies to the Assyrians. A number of good MSS. and editions, and even the Targum, read midhbar, however not with Pattahh, but with Kamets. The question then is, how, according to this word, thus standing in the absolute state, the following הָרִים is to be understood. Most of those who adopt this reading (Hupfeld also) take it with Kimchi as Hiphil Inf., with the substantive meaning: elevation. It then is understood to mean that exaltation comes from no quarter of the world, that there is no earthly source of power. But even if without any addition the desert can be used to designate the south, it would justly be felt necessary for the full expression of the thought thus presented, that the north should be mentioned. It has been attempted to gain this end, by allowing harim to retain its usual meaning, while the mountains are understood to mean the fertile mountain region of Lebanon and Hermon (Ewald). But this fails in this respect that the repetition of the preposition can scarcely be dispensed with if the thought “from the mountains” is to be brought out, and the word not be capable of being considered as in apposition; and this is especially necessary if the need of completing the unfinished sentence is taken into account. The words are more suitable in the mouth of God (Hitzig), or of the enemy (Geier, Rosenmüller), than in that of the Psalmist.
Psa_75:9-10. A cup is the cup of wrath (Isa_51:17.) with the intoxicating wine (Psa_60:5) which God Himself by mixing it prepares for drinking. He reaches it forth Himself while fermenting, that is, foaming, and full to the brim, and forces the guilty to drain it without intermission and with constrained eagerness, even to the dregs (Job_21:20; Oba_1:16; Hab_2:16; Eze_23:34; Jer_25:15 f; Jer_48:26; Jer_49:12; Jer_51:7). It is not necessary to change אַךְ Psa_75:9 d into אַף (Olshausen, Baur) for the sake of the thought: even its dregs, instead of: only its dregs (Hengst., Hitzig). The latter rendering is, it is true, the prevailing one, and the sense might be that the heathen who hitherto had not drunk of this cup, receive nothing but the dregs to drain (Hitzig). But this is less suitable in the connection than the thought: there is nothing left, etc. And the particle אַךְ leads us directly to this, for it expresses not so much limitation as contrast, and therefore gives sometimes to an expression the sense of certainty and indubitableness (Ewald, § 105 d, § 354 a). Its dregs are not those of the cup, but of the mixture. This reference is favored by the feminine suffix. כּוֹם, indeed, occurs sometimes as feminine, but usually as masculine, and so here. Since מֶסֶךְ is in the accusative, יַיִן is likewise so to be taken, and the rather that the article is absent. Then it is not red, that is, good wine, that is spoken of (Kimchi, Calvin, J. D. Michaelis, Rosenmueller), nor is it wine, conceived as still fermenting, and therefore turbid (Aben Ezra and others), nor that in which roots have been put, and which has begun to ferment again (De Wette), but it is a cup foaming from a full drawing (Gesenius, Thesaurus). The concluding words, in Psa_76:10, are taken by most as the words of God, and in form and meaning correspond to this view. The change of speakers would, however, be harsh, and there is no sufficient reason for placing the verse immediately after Psa_75:4 (Olshausen). The word “all,” in Psa_75:9-10 has at all events a strong emphasis.
DOCTRINAL AND ETHICAL
1. It is good for us not only to listen to the voice of men, but also to give ear to God when He speaks. All His words, however, cluster round the Law and the Gospel, and have as their central point His revelation of Himself for man’s salvation, or the bringing near of His name.2 The Law shows us chiefly God as Judge; the Gospel God as Saviour. The two aspects, however, are presented in both. It is our part to divide rightly the word of God, and sincerely appropriate it.
2. If we can appropriate in faith God’s gracious word of promise, we will gain that joyful assurance of help and salvation, which cheers us in suffering, makes us courageous in dangers and valiant in temptations, and, through the assurance of Divine intervention, begets that certainty of final victory, before which complaining is stilled, and for which prayer, thanksgiving, and praise resound.
3. The promises which God has given to His covenant people, every believer may appropriate to himself. This is not accomplished, however, with equal success at all times. Through various causes it is sometimes easy, and at other times difficult. It becomes difficult especially through the pressure which in circumstances of extreme distress the thought of God’s tarrying exerts upon the soul. If we were to yield to this pressure, the fear of neglect and the anguish of abandonment by God would take possession of the soul. It is therefore well that, to counteract it, we recount betimes the former wonders and mighty acts of God, and then we will be taught to rely with greater confidence upon the trustworthiness of God, that is, upon His truth and faithfulness, and to be more assured of His power, righteousness, and goodness.
4. God not only knows the right occasion, but avails Himself of it, and His intervention preserves from destruction the world shaken to its foundations, while He maintains, as He has established, in force, efficiency, and due influence, the moral as well as the physical order of the world. Therefore judgment and deliverance are to be expected from Him alone, and not from the world. The attention therefore, both of the Church and of the world, must be earnestly given to serious reflection upon the justice as well as upon the love of God. For God is equally in earnest in both, and none can hinder their complete manifestation at the fit time.
5. When one is abased and another exalted, it is not to be regarded as the sport of fortune, nor as an event of blind necessity, whether it be called nature or destiny, but the controlling hand of God is to be discerned therein, which, according to men’s conduct, punishes and blesses, deals out and presents to every one the portion allotted to him. By this men themselves are made to further the execution of the Divine judgments. Yet even so there is an essential difference not to be overlooked. The wicked perform their part by constraint; the righteous willingly. Hence arises the distinction between the instruments and the servants of God.
6. The wicked do not at first perceive that they themselves must bear a part in the execution of judgment upon themselves, and when they do perceive it while exchanging the sweet and intoxicating cup for the bitter dregs, they cannot prevent it. They must drain it without intermission, even to its sediments, and that they all must do without exception. The final ruin of all the ungodly as well as the complete triumph of the righteous and their endless praise to God is a Messianic expectation, theme of announcement, and hope.
HOMILETICAL AND PRACTICAL
The distresses of the pious do not prove that they are forsaken by God, but that the time chosen by Him beforehand has not yet arrived.—When the righteous praise God they make known, 1, that God’s name has come nigh them; 2, that they have to talk of His wonders; 3, that they are mindful of His word.—God’s word and man’s faith bear constantly an intimate relation to each other, therefore the word must be proclaimed, and faith tried.—There are commotions in which the world might be crushed and the Church might despair, if God did not preserve the one and comfort the other.—God is indeed omnipresent, preserving and governing the world which He has created, but there are times and places in its history in which the presiding hand of the Eternal is clearly displayed, or is veiled from human sight.—When distress is the most severe, then is help nearest, but it lies not in us to determine this extremity of need.—Before God judges He attempts to save. He therefore not merely threatens to punish, but warns also the presumptuous and secure.—The announcement of God’s coming has the power to cheer or to terrify, just according to men’s conduct.—It is better to take the cup of sorrow from God’s hand than to be obliged to drink the intoxicating cup of His wrath which follows the cup of sin and its pleasures.—Not from the powers of the world, but from God in heaven are judgment and deliverance to be expected—God’s judgments come irresistibly, but they may be escaped by a genuine repentance.—God’s judgments upon the unconverted sinner are inevitable; let no one deceive himself: what is delayed is not revoked.—Through God’s delaying nothing is lost; but many may be saved thereby, for space is given them for repentance.—Which do you prefer, endless praise or endless groaning? One of the two is thy allotted portion, and God’s hand cannot err.—The triumph of the righteous is as certain as the ruin of the wicked, and both of them through God’s judgment, but many find it hard to bide the time.
Luther: God measures out to every one his draught of suffering; but it is the dregs that are left for the ungodly.—Starke: The heart of a believer so overflows with gratitude in the contemplation of God’s blessings, that it cannot find words sufficient to express it.—The troubles of the righteous last long, as it seems to us, yet they have a certain limit appointed by God, which they cannot pass.—When God touches a land everything trembles and melts like wax at the fire.—O that men would fall betimes in true penitence at the feet of this Judge!—Presumption is the mother of all sins and the road to destruction, and self-security is the strongest chain of hell, Isa_28:15; Pro_16:18.—The troubles of the Christian are like the foam of a liquid, which lasts but a short time, but the plagues of the ungodly are like the dregs, which will cause them endless torment.—Here the wonderful ways of God are often concealed to us; but there we shall discover that they have been only goodness and truth; what then can they evoke from us but unceasing praise to God?—The fall of one must often be the means of the exaltation of another.—Synesius (Bp. of Cyrene): There is a life-giving pleasure worthy of being the gift of God, and there is a tumultuous rejoicing. When thou art enjoying the bounteous repast, think of God! For then comes the greatest enticement to sin, and most slip and fall.—Osiander: The judgments of God against persecutors we are to await with patience.—Selnecker: The world could not last a moment, if God had not preserve it for the sake of His chosen.—Renschel: God’s word is the Christian’s strength, by which he acts in faith as with the strength of God.—Frisch: Security is the strongest chain of hell, the largest net of Satan, by which he hunts best and catches the most prey.—Arndt: The hope of relief is given to tribulation, and, for all that we know, God may have many means of deliverance.—Rieger: It is a great work to strengthen the hands of ourselves and others for good in evil times as Asaph does in this Psalm, so that we testify (1) to the source of our good hope; (2) to our good aims flowing from this source; (3) how we have realized these and maintained at the same time our good hope.—Tholuck: God alone is to be Judge and Hiding-place.—Richter (Hausbibel): The Revelation of John is the key to and conclusion of all the prophecies of the Old Testament concerning this “last time,” and they have been given as a warning and consolation, not for carnal abuse.—Vaihinger: The judgment of God cannot follow at all times, but man’s freedom must have room for exercise, in some cases as hardening into sin, and in others as growing preparedness for Divine help, in order that the actual final decision of God may be emphatic and convincing.—Guenther: The higher a man holds himself, the further is he from God.—Schaubach (20th Sunday after Trinity): As the Church of the Lord made herself ready to receive Him, so must thou too, O Christian, worthily prepare thyself. For in His own time will He, who now so kindly and lovingly invites thee, become thy Judge, and all the world shall tremble before Him.—Taube: We perhaps call often upon God in the hour of anguish and distress, but there scarcely ever goes forth simple, much less frequent, thanksgiving after deliverance.—God is Judge! That is the great fact which underlies the history of the world, which pervades in a thousand manifestations all the ways and works of God.—Kögel (Thanksgiving service after the battle of Königgratz) 1. We remind each other of the sustaining pillars; 2. We feel all of us together the trembling of the land, 3. We adore the supporting hand of God.
[Matth. Henry (Psa_75:6-10): Two good practical inferences drawn from these great truths: 1. He will praise God and give Him glory for the elevation to which He had advanced him. 2. He will use the power with which he is entrusted for the great ends for which it was put into his hands, (1) He resolves to be a terror unto evil-doers; (2) He resolves to be a protection and praise to them that do well.—J. F. M.]
Footnotes:
[2][“According to the biblical, and especially the Old Testament mode of conception the connection generally between the name and the object is very close, differing greatly from that held in the modern consciousness, in which the name has been weakened by a mere conventional sign. The name is the thing itself, in so far as the latter is manifested and known—the expression of the nature of the object comprehended in the word.” König, Theologie der Psalmen, p. 266; quoted in the original in Liddon’s Bampton Lectures, p. 50.—J. F. M.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain 1. Give thanks—The first prompting of a pious heart,…
1. Give thanks—The first prompting of a pious heart, and the first tribute due to God for his wonders.
Thy name is near—Objectively, when faith waits for promised succour, as in Isa_30:27, the anticipated coming “name of Jehovah;” and subjectively, in the consciousness of his presence. The former sense suits historically the state of Hezekiah after Isaiah had delivered the promise, (Isaiah 37,) and the latter such experience as is recorded Psa_65:4
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 1. The theme of the Psalm: thanksgiving for the…
1. The theme of the Psalm: thanksgiving for the recent manifestation of God’s presence and power among His people.
for that thy name is near thy wondrous works declare] The A.V., retained in R.V. marg., gives a good sense, but such a personification of God’s wondrous works is without analogy, and elsewhere ‘wondrous works’ is always the object to ‘declare’ or similar verbs. Hence it is better to render with R.V.:
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We give thanks unto thee, O God;
We give thanks, for thy name is near:
Men tell of thy wondrous works.
God’s ‘Name’ is the compendious expression for His Being as it is revealed to men. Cp. the striking parallel in Isaiah’s prediction of the coming judgement on the Assyrians (Isa_30:27 ff.), a passage which should be carefully studied in connexion with this Psalm, “Behold the name of Jehovah cometh from far.” Though God is always ‘near’ (Deu_4:7), yet in an especial sense He is ‘near’ when He manifests His presence (Psa_34:18; Psa_145:18). men tell &c.] God’s miracles of deliverance (Psa_9:1; Psa_71:17, note) are in every one’s mouth.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) For that . . .—The wonders just wrought…
(1) For that . . .—The wonders just wrought for Israel have repeated the old conviction that God’s name, a word of power to save (comp. Psa_34:18; Psa_145:18), is near. (Comp. Psa_105:1.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain This is a hymn of praise in anticipation of…
This is a hymn of praise in anticipation of a deliverance, which may be from Sennacherib, or from some other dangerous enemy. The actual praise is confined to the first and the last two verses. The remainder of the poem (vers. 2-8) sets forth God as a righteous Judge, against whom the ungodly contend in vain, and who will pour out at last the dregs of his vengeance upon them. The author may be Asaph, and the deliverance that from Zerah; (2Ch_14:9-13) or the date may be later, and the writer an Asaphite Levite of the time of Jehoshaphat or Hezekiah.
The phrase, "Al-taschith," in the "title," is probably a musical term. It occurs also in the titles of Ps 57 Ps 58, and Ps 59.
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Unto thee, O God, do we give thanks, unto thee do we give thanks; for that thy Name is near thy wondrous works declare; literally, and thy Name is near (i.e. thy providence and care are close to us); this do thy wondrous works declare. The "wondrous works" are those of times past, (comp. Psa_74:12-15) whereof the psalmist anticipates a continuance or repetition.
The essence, certainty, and preciousness of Divine revelation.
"Thy Name is nigh." This rendering is given in the margin of the Revised Version, and another in the text. The difference arises from the exceeding brevity of the Hebrew making the sense doubtful. But the sense given in our Authorized Version is supported by weighty authorities; and has the advantage of being at once full of meaning and full of grandeur. We may regard it as bringing before us the essence, the certainty, and the preciousness of Divine revelation.
I ESSENCE OF DIVINE REVELATION. The possibility of knowing God, and the possibility of conversing, holding communion, with God are the two fundamental truths of revelation. Apart from these, the Bible would give us nothing but dead history, barren doctrine, baseless imagination. The first is expressed in the Scriptures by the Name of God; the second by his drawing near to us, and bringing us near to him.
1. Gods Name stands in Scripture for all that we can know and do know of him. Names are the instruments of all our knowledge. What we cannot name, or name wrongly, we do not know. Giving names was the beginning of speech. (Gen_2:19) Moses, therefore, asked how he was to name God to Israel (Exo_3:13-15; comp. Exo_33:19 Exo_34:6, 7 Pro_18:10).
2. Communion with God and enjoyment of his favour are constantly expressed under this image of Gods nearness (though "in him we live," etc.). (Deu_4:7 Psa_145:18 Pro_15:29 Jer_12:2 Eph_2:13, Eph_2:17)
II THE CERTAINTY. How do we know that we know God, and that we can converse with him? By the evidence of experience, historical and personal. "That thy Name is near, thy wondrous works declare." Divine revelation goes exactly on the lines of human nature and life. We know one another our fellow human beings by speech and action. These reveal character. The Bible is the continuous record of God"s manifestation of himself to men by word and by deed. His works of nature reveal him. (Psa_19:1 Rom_1:19, Rom_1:20) But he has" magnified his Word above all his Name;" q.d. the living voice of his prophets and the record in Scripture of their message, has brought God near to us, and us to him, as nature never could yet a very large part of Scripture itself consists in the record of his "wondrous deeds, his dealings with his Church and mankind." Above all, the incarnation, the personal life, and atonement of the Lord Jesus, reveal God as nothing else can. (Joh 17:3Jn_1:14:9 1Jn_4:9 2Pe_1:16)
III THE PRECIOUSNESS. "Unto thee do we give thanks." What blessing, what treasure, is comparable with this the certainty that God is near, and is known! not the infinite Unknowable, but our Father in Christ Jesus. We do not pretend to a complete knowledge of God. The Bible, far from professing to give such knowledge, declares it impossible. (Job_11:7 Psa_139:6 Isa_55:9) We do not completely know our fellow men or our own selves. But we know all we need to know. Our knowledge, as far as it goes, is real and certain. (Joh_1:18 Job_28:28 Jer_9:23, Jer_9:24) It is an ample resting place, both for intellect and heart. (Mat_11:28)
HOMILIES BY S. CONWAY Vers. 1-10. The undaunted one.
Such is the spirit of this psalm; fearlessness characterizes it throughout, and concerning this spirit it teaches much.
I ON WHAT SUCH SPIRIT RESTS.
1. On the conviction that God is near at hand for our help. "For that thy Name is near," etc. (ver. 1).
2. On the evidence for this conviction which God"s "wondrous works" supplies: works in nature, providence, grace.
II THE FRUITS SUCH SPIRIT BEANS.
1. Thankfulness. (Ver. 1)
2. Righteous dealing. (Ver. 2, "I will judge uprightly.")
3. Clear sightedness as to the reality of things (ver. 3). Where this spirit is, there is no fear of man. He shrinks not from facing and confessing the actual truth, however unwelcome it may be.
4. Cheerful toil. "I bear up the pillars of it" (ver. 3); cf. St. Paul, "I can do all things through Christ," etc.
5. Faithful testimony. (Ver. 4) Against the wicked. For God (ver. 7). Concerning wrath to come (ver. 8).
6. Delight in God. (Ver. 9)
7. Open siding with the right against the wrong (ver. 10).
III THE GREAT EXEMPLAR AND GIVER OF THIS SPIRIT the Lord Jesus Christ. S.C.
The uplifting God.
Such is the theme of this psalm. This we gather from the frequent repetition of the word "uplift." Like the repeated clear strokes of a boll, it reverberates through the psalm. In ver. 4 the wicked are bidden "lift not up the horn," as doth the fierce bull that, in the pride of his might, tosses his horns defiantly against all comers. Let them not boast themselves in their fancied strength. And ver. 5 repeats this warning, and ver. 6 tells them that "uplifting our Authorized Version reads it, but it is the same word all through is neither from the east, nor the west, nor south, but so ver. 7 tells them God is the Judge; he putteth down one and "lifts up" another, again the same word. And then once more in ver. 10 God declares that the strength, "the horns," of the righteous shall be lifted up. Thus over and over again this emphatic word and keynote of the psalm is heard. And this gracious dealing of God with his people is the ground of the earnest thanksgiving with which the psalm opens; and it is the Name" of God which it asserts to be so "near," and which his wondrous works declare. As in Psalm 121, God"s gracious keeping of his people is the theme, and hence the word "keep" is repeated all through the psalm. We do not know for certain when or by whom, or on what occasion, this psalm was written. It is like the song of Hannah echoed in the Magnificat of the mother of our Lord. Or it may celebrate one or all of David"s many deliverances how God had "uplifted him" out of all his troubles, and hence his vow of righteousness which in ver. 2 and repeatedly, he declares. Or it may celebrate the "uplifting" of Judah and Hezekiah from the peril of Sennacherib. We do not know, nor does it matter. Severed as it is for us from all special circumstances, we are the better able to make application of it according to our individual need. Now, in the text we note
I ITS EXUBERANT THANKSGIVING. The writer"s heart was full.
1. He repeats his thanksgiving. It is as if he felt himself unable to tell out all his gratitude; as if he had said, "Yea, Lord, unto thee do we give thanks; yea, we do.
2. And it arises from many hearts, not one alone. It is "we," not "I
3. And it reveals the character of the grace received. That it had been such as was greatly and consciously needed; and could come from no other source (ver. 6); and it had been great indeed; (Luk_7:47) and both unexpected and undeserved.
II THE ABUNDANT SEASON FOR IT. "For that thy Name is near.
1. What are we to understand by thy Name? It means that which the name suggests. Names call up in our minds that which we know and feel of those to whom they belong. The Name of God suggests, therefore, to any man his idea of God one thing to one man, another to another. To the writer of this psalm it is evident what thought of God his Name suggested. God was to him the God who lifts his people up from all their distresses.
2. What he says of this Name. It is "near." He meant, near in time, in locality, at hand and not afar off, to his consciousness; he realized this nearness of God.
3. And we can still assert the Name. How often and how greatly, and for how many, God has uplifted their souls! from the burden of guilty fear, of sin"s oppression, of earthly care, of death"s terror, and of all forms of Satan"s rage. In all such times of trouble God has been near to his people, and has lifted them up far above and away from all their fear.
III ITS PERSUASIVE PLEA. Surely testimony such as is here given is a plea unanswerable that we all should put our trust in the uplifting God, and turn to him in every trouble, and abide in him always. For us, too, there is the further argument of God"s grace in Christ, and the infinite love revealed in him. May we hearken and obey! S.C.
HOMILIES BY R. TUCK Ver. 1. A pious rulers purposes and confidences.
The division of the Book of Psalms into five books, and the clear recognition of the historical relations of many of the psalms, have given fresh interest to the study of this book of the Bible. It was usual to seek only for historical associations of the Psalms in the life of David. We now know that many of the later psalms stand related to the succeeding reigns, to the time of the Captivity, and to the renewed national life, on the return from Babylon. The Psalms have wider associations than the records of the experience of any one life. They reflect God"s ways with his people in all the ages, and the ways of God"s people with him. This psalm is often passed over as not being a very striking one, or having in it any very memorable or suggestive sentences. But it gains new interest when we connect it with Hezekiah, and find illustrations for it in the great strain-time of his reign, when Sennacherib put the holy city in peril, and there was a strange and sad strife of parties within the city, making Hezekiah"s position an extremely difficult one. Some pleaded hard for human alliances as defence against the Assyrians; Hezekiah held fast his dependence on God, the God of his fathers, the God of the nation. Disorganization within paralyzed his pious attempts; and the party of Shebna was plotting to secure an alliance with Egypt. The psalm is the expression of steadfast purpose and pious hope in a time of inward trouble. Its refrain is, "God reigneth, God is Judge, God is near. All things will he well, for God is with us." See what such a cherished conviction can do for a man.
I IT GIVES HIM A QUIET CONFIDENCE. He can even give thanks, because his trust makes him feel so restful and happy. (see Hab_3:17, Hab_3:18)
II IT HELPS HIM TO STAND FAST TO THE RIGHT, uninfluenced by the mere party contentions of the time. Man"s right is variable in each generation; God"s right is the same throughout all generations. The man whose strength and hope are in God can "judge uprightly.
III IT KEEPS HIM STEADFAST IN EVIL TIMES. "I hear up the pillars." Hezekiah guided the state wisely through that time of commotion and peril. When everything seemed shifting and uncertain, he stood firm to first principles, primary truths, and God. Time always comes round to those who are strong, and stand firm to truth and righteousness.
IV IT FREES HIM FROM ALL FEAR OF THE WILFUL. He knows that "God is Promoter." The evil man may push and strive: "God putteth down one, and setteth up another.
V IT ASSURES HIM OF FINAL AND IRREVERSIBLE JUDGMENT, God must be against the wicked. God must be for the righteous, And it will be seen at last that he is. R.T.
The Divine Name and Names.
"For that thy Name is near, thy wondrous works declare." Every god worshipped by a people has his own distinctive name among the people. But this is peculiarly true of the nation of Israel. The Divine Name, Jehovah, was given as the seal of the special covenant made with the nation. So the name Jehovah stands ever for God, God"s presence, God"s relations. But we can never be wholly satisfied with any one name for God. Besides it, we must have names of our own for him, which find expression for our sense of his gracious dealings with us, and relations to us. Two points are suggested:
1. God has a Name.
2. God has many Names.
I GOD HAS A NAME. This helps us to realize that he is a Person, not a mere force or influence. The general name for God is El. The specific name for God, as God of Israel, is Jehovah. (see occasion of definitely fixing the name Exo_3:14) Note that it is the assertion of absolute and independent existence. It works out suggestively in three directions. It asserts
(1) God"s unity;
(2) God"s spirituality;
(3) God"s holiness.
This threefold conception of God lies at the basis of the Mosaic system, and is, therefore, properly gathered up into his Name. But it is striking and impressive to note, that God. was not satisfied with giving his people a name which only dealt with his abstract nature. He added a name which would gather up his relations with his people, and called himself, "The God of Abraham and Isaac and Jacob." God"s Name is said to be "near," when men are specially impressed with his wonderful workings. Past dealings and present dealings bring home to men"s hearts the power and justice and grace which are summed up and expressed in his Name. (Deu_4:7 Isa_30:27) A remarkable deliverance, such as that from Sennacherib, was poetically spoken of as a "coming near of the Divine Name.
II GOD HAS MANY NAMES. In families there are often pet names as well as the fixed names. Those pet names express individual feeling. So each person who gains an individual apprehension of God wants to put his special apprehension into a name. Indicate the variety of names: "God of heaven," "King," "Father," etc.; and poetic figures like "my Rock," "Refuge," "Horn," etc. Impress the point that no man really knows God until he finds he can put his own special meaning into the term he uses for him. Each one of us, reading the story of God"s wondrous works for us and gracious dealings with us, ought to be able to put our impressions into a name of our own. R.T.
Reasonings from the Divine activity.
"Thy wondrous works declare." The thought of the restless activity of God is made by the psalmists, frequently, their ground of confidence. "He that keepeth thee will not slumber; behold, he that keepeth Israel shall neither slumber nor sleep;" "Remember his marvellous works that he hath done; his wonders and the judgments of his mouth." As first introduced to us in the Word, God comes forth into activity as the Creator of the earth; busy for six continuous Divine periods in framing the world of material things to be the trial scene for man, and setting man in his sphere. And all the ages of human history have revealed God working in man"s spheres, providing, correcting, guiding, restoring, delivering; man"s model of unresting activity.
I THE DIVINE ACTIVITY IMPRESSES ON US THE DIVINE NOBILITY. Contrast the unexpressive, passive faces of idol gods. There is no dignity in listlessness, no honour in doing nothing. He is miserable indeed who has nothing to do; but he is a thousandfold more miserable who wants to do nothing. Among men the workers are the true nobility. And God is exalted to our thought when the Lord Jesus says of him, "My Father worketh hitherto, and I work.
II THE DIVINE ACTIVITY CONVINCES US OF THE DIVINE INTEREST. Thinking of God"s wondrous works, the psalmist feels bow near God is to him and to his people near in love and power, near in succour and blessing. How much more impressive this becomes if we apply it to immediate signs of Divine activity in the sudden overthrow of Sennacherib! (2Ki_19:35) Hezekiah could confidently rest in the assurance that God was actively working for him, and the rest of his anxieties would surely be mastered, as this one had been. So we can in a general way assure our hearts by reading of what God has done for our fathers; but the impression of Divine interest comes home to us only when we have been the objects of some gracious deliverance and guidance; then we know God is working for us.
III THE DIVINE ACTIVITY ASSURES US OF THE DIVINE EFFICIENCY. We can trace the way in which that activity has wrought through long ages; and we can see what it has accomplished. It is not only that "with God all things are possible;" it is that all things are wise, right, good. He can that is true. "He doeth all things well that is even more true; and it is a more precious truth. The conviction that God is working, and that God is near, calls for the thanks which would fittingly express our trust in him. R.T.
HOMILIES BY C. SHORT Vers. 1-10. The righteous judgment of God.
This psalm celebrates in prophetic strain the righteous judgment of God. The voice of God himself declares from heaven his righteousness; that he is not, as human impertinence has been wont to think, regardless of wrong and suffering, but only waits for the moment which to his infinite wisdom seems best.
I GOD"S RIGHTEOUS GOVERNMENT OF THE WORLD.
1. God"s wonderful work in history attests it. (Ver 1) "What nation is there that hath God so near unto them?". (Deu_4:7) He is not separated by distance from the world. His Name, his nature, is near to us.
2. God"s times of judgment are wisely and divinely chosen. (Ver. 2, "When the set time is come, I, even I, will judge uprightly.") He executes his sentence not according to man"s impatient expectations, but at the time which he himself has chosen.
3. When the moral order of the world seems near dissolution, Goers power is the security for its continuance. (Ver. 3) The natural and the moral framework of the world are here identified, He sustains the world by the pillars which he has set up.
4. God is the real Source of every righteous revolution in the world. (Vers. 6, 7) "Glory and power come not from any earthly source, though a man should seek it in every quarter of the globe, but only from God, who lifteth up and casteth down according to his own righteous sentence.
II THE ADMONITION WHICH THESE TRUTHS ADMINISTER TO THE WICKED. (Vers. 4, 5)
1. It is madness to resist God. (Ver. 4)
2. No arrogant self-exaltation will avail against God"s judgments. (Vers. 5, 8) The poet speaks here as a prophet. That which God threatens he accomplishes by the hands of his servants. "Though hand join in hand, the wicked shall not go unpunished S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain To the Chief Musician. Here is noble work for…
To the Chief Musician. Here is noble work for him, for the cry of the last Psalm is about to be heard, and the challenge of the foes of Israel taken up by God himself. Here the virgin daughter of Zion despises her foe, and laughs him to scorn. The destruction of Sennacherib's army is a notable illustration of this sacred song. Al-taschith. Here is another of the "destroy not" Psalms, and the title may be intended as a check upon the natural fierceness of the oppressed, or a taunt for the savage foe, who is here bitterly bidden to destroy not, because the nation is well aware that he cannot. Here, in holy faith, the sucking child plays at the hole of the asp, and the weaned child puts his hand on the cockatrice den. A Psalm or Song of Asaph. For reading or singing. A hymn to God and a song for his saints. Happy were the people who having found a Milton in David had an almost equal songster in Asaph: happiest of all, because these poets were not inspired by earth's Castalian fount, but drank of "the fount of every blessing."
The people's song of gratitude and adoration begins the hymn in Ps 75:1. In the next four Ps 75:2-5, the Lord reveals himself as ruling the world in righteousness. Then follows a warning voice from the church to her enemies, Ps 75:6-8, and a closing song anticipatory of the glory due to God and the utter defeat of the foe.
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Ver. 1. Unto thee, O God, do we give thanks. Not to ourselves, for we were helpless, but to Elohim who heard our cry, and replied to the taunt of our foes. Never let us neglect thanksgiving, or we may fear that another time our prayers will remain unanswered. As the smiling flowers gratefully reflect in their lovely colours the various constituents of the solar ray, so should gratitude spring up in our hearts after the smiles of God's providence.
Unto thee do we give thanks. We should praise God again and again. Stinted gratitude is ingratitude. For infinite goodness there should be measureless thanks. Faith promises redoubled praise for greatly needed and signal deliverances.
For that thy name is near thy wondrous works declare. God is at hand to answer and do wonders--adore we then the present Deity. We sing not of a hidden God, who sleeps and leaves the church to her fate, but of one who ever in our darkest days is most near, a very present help in trouble. "Near is his name." Baal is on a journey, but Jehovah dwells in his church. Glory be unto the Lord, whose perpetual deeds of grace and majesty are the sure tokens of his being with us always, even unto the ends of the world.
Title. Al-taschith. Destroy not. This seems to have been used by David as a maxim during the violent persecutions of Saul, as if to remind himself to forebear revenge, though it was often in his power to inflict it, upon his unnatural enemy. F. G. Hubbard, in "The Psalms Chronologically arranged, with Historical Introductions". New York. 1856.
Whole Psalm. As these words are really a prayer, while at the same time the Psalm is thrown into the form, not of petitions, but of a thanksgiving, it ought to be considered as a thank prayer, uttered beforehand, and containing petitions within it. Berleb. Bible.
Ver. 1. Thy name is near. The name of God is said to be near, because it had come into public notice, and was in every mind and every tongue--opposed to what is unknown and obscure, which is said to be far remote. Compare De 30:11. Hermann Venema.
Ver. 1. The psalmist doubles this duty in the practice of the saints; Unto thee, O God, do we give thanks, we give thanks, we do it; as if none else did it but they, or as if they had done noting else. Joseph Caryl, in "A Sermon before the House of Commons, "entitled, "The Saints' Thankful Acclamation."
Ver. 1. The unceasing thanksgiving of the church, her grand cause for adoration: the nearness of her God, and the evident proof thereof in the displays of his power.
Ver. 1.
I. Do we give thanks?
II. We do give thanks.
III. What thanks do we give.?
IV. When do we give thanks?
V. Let us give thanks again.
Psalms 75:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain For that Thy name is near Thy wondrous works…
Psa_75:1-10
For that Thy name is near Thy wondrous works declare.
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Gods nearness to the world
I. He is near as the sustainer of a dissolving system (Psa_75:3). The force of disintegration operates every moment, not only in organized matter, but even in what we call simple substances, if, indeed, such things exist. The mountains falling come to nought. Every plant in the great system of vegetation is dissolving; and the great world of animal life, from the tiniest insect to the hugest monster of the forest or the sea, is ever in the process of dissolution. What prevents the whole universe tumbling to pieces, flying off part from part, particle from particle as a log of wood in the flames? No force short of God. The same principle of disintegration is at work in human society. Families, societies, Churches, nations, are dissolving; kingdoms are constantly breaking into pieces. God alone keeps things together, bears up the pillars of a dissolving universe. He upholds all things by the word of His power.
II. He is near as the rebuker of human wickedness (Psa_75:4-5).
1. Three phases of wickedness are here indicated:--
(1) Folly--Deal not foolishly. Sin is folly. It is against the reason, the interests, the dignity and blessedness of existence. He that sinneth against Me wrongeth his own soul.
(2) Haughtiness--Lift not up the horn. Pride and arrogance enter into the very essence of wickedness. God resisteth the proud, etc.
(3) Recklessness--Speak not with a stiff neck. Bold, shameless, obstinate disregard to the claims of God and all the moral proprieties.
2. God is present in the world, reproving all the wickedness with the voice of Providence, by the admonitions of conscience, by the ministry of His Word and the stricings of Ills Spirit.
III. He is near as the sovereign disposer of all social changes. For promotion cometh neither from the east, etc. But God is the judge: He putteth down one, and setteth up another (1Sa_2:7). He is in the rise and in the fall, not only of empires, but individual men. He raiseth up the poor out of the dust, etc.
IV. He is near--administering to all men dispensations from a common source (Psa_75:8). What is that cup? Infinite benevolence; and from this cup He poureth out of the same, great natural blessings. God is good, and His tender mercies are over all the works of His hand.
1. The cup is a mixed cup. Full of mixture. What an infinite variety of blessings are in this cup, this cup of level Something from it falls fresh upon every being every hour.
2. The contents of this cup have a different effect upon different characters. To the righteous it is a pleasant cup. Its blooming, sparkling mixture is delicious and inspiring. Not so to the wicked; what is delicious and sustaining to the good is distasteful and pernicious to the evil. Moral character changes subjectively the very nature of things.
V. He is near to destroy the power of the wicked and to augment the power of the righteous (Psa_75:10). Matthew Arnold has somewhere described God as a stream of tendency that maketh for righteousness. His meaning, I presume, is that the whole procedure of God in the moral world tends to put down the wrong and to raise and glorify the right. (Homilist.)
The nearness of God
God is near--
I. To observe our sins (Job_24:14-15; Psa_139:2-4; Gen_3:9-24; Gen_19:24-28; Jos_7:24-26; Act_5:1-10).
II. To notice our desires after him (Jer_31:18-20; Luk_15:20).
III. To pardon, sanctify, and justify (Isa_50:7-9).
IV. To answer our prayers (Psa_145:18-19; Isa_65:24).
V. To relieve our wants (Psa_34:10; Psa_84:11; Hab_3:17-18).
VI. To succour us in distress (Psa_34:19; Isa_49:10). VII. To save us from danger (Dan_3:27). Job; Peter. From this subject we may derive warning to sinners, an encouragement to the penitent; comfort to believers. (R. Simpson, M. A.)
Gods works declare Him
When that great artist, Dore, was once travelling in Southern Europe, he lost his passport. When he came to the boundary line where he needed to produce it, the official challenged him. Said he, I have lost my passport; but it is all right--I am Dore the artist. Please let me go on. Oh, no, said the officer; we have plenty of people representing themselves as this or that great one. After some conversation the man said, Well, I want you to prove it. Hero is a pencil and some paper. Now, if you are the artist, draw me a picture. Dore took the pencil, and with a few master strokes sketched some of the features of the neighbourhood. Said the man, Now I am perfectly sure of it. You are Dore; no other man could do that. Thus all the works of creation their great Original proclaim, that Thy name is near Thy wondrous works declare.
God revealed in nature
A legend has it that a prophet appealed to God for a sign such as had been granted to other prophets. In response a tuft of moss opened before the man, and from the rock beneath rose a lovely violet. As he looked admiringly on the opening leaves he had no need to ask for signs and wonders, for as he was leaving home his little daughter had given him a violet precisely like the one created before his eyes. We need not ask to see a new star flashing gorgeous lights on the darkness of a wintry night, or oaks to spring in a moment from acorns, as demonstrations of a Divine presence. God is as truly revealed in a little flower as in the most stupendous miracle that could amaze and overwhelm the mind; Archdeacon Farrar tells about a boy who took a flower with him to his work every morning. He put the flower on his desk in the schoolroom, and when asked why he did this, replied that the flower was to remind him of God and keep him from evil thoughts. (The Signal.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain Psalms 75
Psalms 75
THIS psalm deals with the general thought of Gods judgment in history, especially on heathen nations. It has no clear marks of connection with any particular instance of that judgment. The prevalent opinion has been that it refers, like the next psalm, to the destruction of Sennacheribs army. There are in it slight resemblances to Psalms 46, and to Isaiahs prophecies regarding that event, which support the conjecture. Cheyne seems to waver, as on page 148 of "Orig. of Psalt." he speaks of "the two Maccabean psalms, 74 and 75," and on page 166 concludes that they "may be Maccabean, but we cannot claim for this view the highest degree of probability, especially as neither psalm refers to any warlike deeds of Israelites. It is safer, I think, to assign them at the earliest to one of the happier parts of the Persian age." It is apparently still safer to refrain from assigning them to any precise period.
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The kernel of the psalm is a majestic Divine utterance, proclaiming Gods judgment as at hand. The limits of that Divine word are doubtful, but it is best taken as occupying two pairs of verses (Psa_75:2-5). It is preceded by one verse of praise, and followed by three (Psa_75:6-8) of warning spoken by the psalmist, and by two (Psa_75:9-10) in which he again praises God the Judge, and stands forth as an instrument of His judicial acts.
In Psa_75:1, which is as a prelude to the great Voice from heaven, we hear the nation giving thanks beforehand for the judgment which is about to fall.
The second part of the verse is doubtful. It may be taken thus: "And Thy name is near; they (i.e., men) declare Thy wondrous works." So Delitzsch, who comments: The Church "welcomes the future acts of God with fervent thanks, and all they that belong to it declare beforehand Gods wondrous works." Several modern scholars, among whom are Gratz, Baethgen, and Cheyne, adopt a textual alteration which gives the reading, "They who call upon Thy name declare," etc. But the rendering of the A.V, which is also that of Hupfeld and Perowne, gives a good meaning. All Gods deeds in history proclaim that He is ever at hand to help. His name is His character as revealed by His self manifestation; and this is the glad thanks-evoking lesson, taught by all the past and by the judicial act of which the psalm is the precursor-that He is near to deliver His people. As Deu_4:7 has it, "What nation is there that hath God so near unto them?" TheDivine voice breaks in with majestic abruptness, as in Psa_46:10. It proclaims impending judgment, which will restore society, dissolving in dread or moral corruption, and will abase insolent wickedness, which is therefore exhorted to submission. In Psa_75:2, two great principles are declared-one in regard to the time and the other in regard to the animating spirit of Gods judgment. Literally, the first words of the verse run, "When I lay hold of the appointed time." The thought is that He has His own appointed time at which His power will flash forth into act, and that till that moment arrives evil is permitted to run its course, and insolent men to play their "fantastic tricks" before an apparently indifferent or unobserving God. His servants are tempted to think that He delays too long; His enemies, that He will never break His silence. But the slow hand traverses the dial in time, and at last the hour strikes and the crash comes punctually at the moment. The purposes of delay are presented in Scripture as twofold: on the one hand, "that the long suffering of God may lead to repentance"; and on the other, that evil may work itself out and show its true character. To learn the lesson that, "when the set time is come," judgment will fall, would save the oppressed from impatience and despondency and the oppressor from dreams of impunity. It is a law fruitful for the interpretation of the worlds history. The other fundamental truth in this verse is that the principle of Gods judgment is equity, rigid adherence to justice, so that every act of mans shall receive accurately "its just recompense of reward." The "I" of Psa_75:2 b is emphatic. It brings to view the lofty personality of the Judge, and asserts the operation of a Divine hand in human affairs, while it also lays the basis for the assurance that, the judgment being His, and He being what He is, it must be "according to truth."
Such a "set time" has arrived, as Psa_75:3 proceeds to declare. Oppression and corruption have gone so far that "the earth and its inhabitants" are as if "dissolved." All things are rushing to ruin. The psalmist does not distinguish between the physical and the moral here. His figure is employed in reference to both orders, which he regards as indissolubly connected. Possibly he is echoing Psa_46:6, "The earth melted," though there the "melting" is an expression for dread occasioned by Gods voice, and here rather refers to the results of "the proud mans wrong." At such a supreme moment, when the solid framework of society and of the world itself seems to be on the point of dissolution, the mighty Divine Personality intervenes; that strong hand is thrust forth to grasp the tottering pillars and stay their fall; or, in plain words, God Himself then intervenes to reestablish the moral order of society, and thus to "save the sufferers." {Comp. Hannahs song in 1Sa_2:8} That intervention has necessarily two aspects, being on the one hand restorative, and on the other punitive. Therefore in Psa_75:4 and Psa_75:5 follow Divine warnings to the "fools" and "wicked," whose insolent boasting and tyranny have provoked it. The word rendered "fools" seems to include the idea of boastfulness as well as folly in the Biblical sense of that word, which points to moral rather than to merely intellectual aberration. "Lifting up the horn" is a symbol of arrogance. According to the accents, the word rendered "stiff" is not to be taken as attached to "neck," but as the object of the verb "speak," the resulting translation being, "Speak not arrogance with a [stretched out] neck"; and thus Delitzsch would render. But it is more natural to take the word in its usual construction as an epithet of "neck," expressive of superciliously holding a high head. Cheyne follows Baethgen in altering the text so as to read "rock" for "neck"-a slight change which is supported by the LXX rendering ("Speak not unrighteousness against God")-and renders "nor speak arrogantly of the rock." Like the other advocates of a Maceabean date, he finds here a reference to the mad blasphemies of Antiochus Epiphanes; but the words would suit Rabshakehs railings quite as well.
The exact point where the Divine oracle passes into the psalmists own words is doubtful. Psa_75:7 is evidently his; and that verse is so closely connected with Psa_75:6 that it is best to make the break at the end of Psa_75:5, and to suppose that what follows is the singers application of the truths which he has heard. Two renderings of Psa_75:6 b are possible, which, though very different in English, turn on the minute difference in the Hebrew of one vowel sign: The same letters spell the Hebrew word meaning mountains and that meaning lifting up. With one punctuation of the preceding word "wilderness," we must translate "from the wilderness of mountains"; with another, the two words are less closely connected, and we must render, "from the wilderness is lifting up." If the former rendering is adopted, the verse is incomplete, and some phrase like "help comes" must be supplied, as Delitzsch suggests. But "lifting up" occurs so often in this psalm, that it is more natural to take the word in that meaning here, especially as the next verse ends with it, in a different tense, and thus makes a sort of rhyme with this verse. "The wilderness of mountains," too, is a singular designation, either for the Sinaitic peninsula or for Egypt, or for the wilderness of Judah, which have all been suggested as intended here. "The wilderness" stands for the south, and thus three cardinal points are named. Why is the north omitted? If "lifting up" means deliverance, the omission may be due to the fact that Assyria (from which the danger came, if we adopt the usual view of the occasion of the psalm) lay to the north. But the meaning in the rest of the psalm is not deliverance, and the psalmist is addressing the "foolish boasters" here; and that consideration takes away the force of such an explanation of the omission. Probably no significance attaches to it. The general idea is simply that "lifting up" does not come from any quarter of earth, but, as the next verse goes on to say, solely from God. How absurd, then, is the self-sufficient loftiness of godless men! How vain to look along the low levels of earth, when all true elevation and dignity come from God! The very purpose of His judicial energy is to abase the lofty and raise the low. His hand lifts up, and there is no secure or lasting elevation but that which He effects. His hand casts down, and that which attracts His lightnings is "the haughtiness of man." The outburst of His judgment works like a volcanic eruption, which flings up elevations in valleys and shatters lofty peaks. The features of the country are changed after it, and the world looks new. The metaphor of Psa_75:8, in which judgment is represented as a cup of foaming wine, which God puts to the lips of the nations, receives great expansion in the prophets, especially in Jeremiah, and recurs in the Apocalypse. There is a grim contrast between the images of festivity and hospitality called up by the picture of a host presenting the wine cup to his guests, and the stern compulsion which makes the "wicked" gulp down the nauseous draught held by God to their reluctant lips. The utmost extremity of punitive inflictions, unflinchingly inflicted, is suggested by the terrible imagery. And the judgment is to be world wide; for "all the wicked of the earth" are to drink, and that to the dregs.
And how does the prospect affect the psalmist? It moves him, first, to solemn praise-not only because God has proved Himself by these terrible things in righteousness to be the God of His people, but also because He has thereby manifested His own character as righteous and hating evil. It is no selfish nor cruel joy which stirs in devout hearts, when God comes forth in history and smites oppressing insolence. It is but a spurious benevolence which affects to recoil from the conception of a God who judges and, when needful, smites. This psalmist not only praised, but in his degree vowed to imitate.
The last verse is best understood as his declaration of his own purpose, though some commentators have proposed to transfer it to the earlier part of the psalm, regarding it as part of the Divine oracle. But it is in its right place where it stands. Gods servants are His instruments in carrying out His judgments; and there is a very real sense in which all of them should seek to fight against dominant evil and to cripple the power of tyrannous godlessness.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Superscription.—“To the chief Musician, Altaschith:” see introduction to Psalms…
INTRODUCTION
Superscription.—“To the chief Musician, Altaschith:” see introduction to Psalms 57. “A Pslam—a song of Asaph:” see introduction to Psalms 74.
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“There are,” says Perowne, “no clearly marked historical allusions in the Psalm. It seems, however, not improbable, as has been conjectured by many commentators, that it may refer to the time of the Assyrian invasion, either as celebrating, or immediately anticipating the defeat of Sennacherib. Like Psalms 46, it bears some resemblance to the prophecies of Isaiah uttered at that time.” It seems to us that in this Psalm we have the “thank-prayer” of the people in confident anticipation of victory over the Assyrians; and, in the following Psalm, we have their exultant and grateful praise for the accomplishment of that victory.
ISRAEL’S PRAISE FOR THE PROMISED HELP OF GOD
(Psa_75:1-3.)
In the first verse, the Psalmist speaks as the mouth-piece of the people of Israel; in the second and third verses, he represents Jehovah as addressing them. In these verses we have—
I. Heroic anticipation of victory. The people are threatened by Sennacherib. His army is near them even while they chant this prayer-psalm. Yet they are confident of ultimate victory. Around them all was darkness, and to the carnal eye no helper was near, but to the faith-enlightened eye all around them was luminous with the near presence and help of God. They seem to have attained this brave anticipation of victory somewhat in this way.
1. By contemplating the wondrous works of God. In former times He had done great and wondrous things for them. He had repeatedly caused their foes to flee before them, utterly discomfited, in battle. He had done wondrous things in nature on their behalf. And now in the day of their distress the great things which He had done for them pass before them clearly and impressively, and their troubled hearts grow calm and strong.
2. By connecting the wondrous works which He had done for them with promises of wondrous works which He would yet do for them. He had made to them declarations of the stability of the throne of His servant David. He had promised them victory over their foes. Wondrous things He had said He would do for them. They received and interpreted His promises in the light of His former doings for them, and their hearts grew calm and strong, and buoyant with hope.
3. By regarding these wondrous works as signs of the Divine presence. As the threatened Jews contemplated God’s wondrous works, they appear to have felt Him near to them, and, thus realising His presence, they confidently anticipated their release from danger, and their restoration to peace and security. Mark the strength of their assurance. The Assyrians have come against them into their own land; there are no outward and visible signs of deliverance, yet so confident are they of the help of God that they pour out their hearts in this thanksgiving Psalm. Their anticipation was so vivid and eager as to make their deliverance appear to them almost an accomplished thing. It reminds us of our Lord’s sublime assurance of victory as He entered into the darkness and anguish of His last and fiercest strife. He has forewarned His disciples of the trials and persecutions which await them. And now He would encourage them, and He says, “These things I have spoken unto you, that in Me ye might have peace. In the world ye have tribulation; but be of good cheer; I have overcome the world.” There is much of temptation and grief and terrible battling immediately awaiting Him, yet He regards the victory as so infallibly sure that it seems His already. The faith is grand, heroic, which so trusts God’s promise as to anticipate the victory, as the poet does in this Psalm.
II. Firm ground of confidence. In the second and third verses we understand the poet as representing God as the speaker. The translation of the second verse given in the margin, appears to give the correct idea, “When I shall take a set time I will judge uprightly;” or, “For I shall fix a time when I shall judge righteously.” Upon the promise of God to interpose for them, they base their faith and hope as upon a sure foundation.
1. In times of the greatest distress He is all-sufficient. Such a time is indicated in the third verse. “The earth, in consequence of the succees of the conqueror of the world, is, as it were, dissolved, sunk back into its ancient chaotic state; but the same omnipotence which at that time brought its dissolution to an end, shall aid it now.” In the greatest calamities, such an a dissolution of the earth, God is calm and unmoved in His own conscious sufficiency and sovereignty. When the earth seems to be reeling into ruin He calms His people with the assurance, “I have adjusted the pillars of it;” and they know that they are secure. Can we conceive any distress which He is unable to cope with and overcome? Is it possible that any evil or misery can be so complicated as to baffle infinite wisdom? Can there be a calamity so appalling and utter as to triumphantly defy omnipotence to remove or relieve it?
2. When He interposes He will judge righteously. He will manifest no unfair partiality or favouritism. He sitteth upon the throne judging in righteousness. This was an encouragement to His menaced and imperilled people. They thought upon it, and lifted up their heads, believing that their redemption drew nigh. Let the oppressed people of God take heart at the remembrance of His upright government. The Lord reigneth to smite down the oppressor and vindicate the oppressed. He will deliver the righteous out of all their troubles, and bring them out into a wealthy place. Let the enemies of God take warning. God is supreme. He is also righteous. You are opposing omnipotence, and must be crushed unless you desist from your insane conduct. “Because there is wrath, beware lest He take thee away with His stroke, and a great ransom cannot deliver thee.”
3. He will interpose in due season. “When I shall take a set time I will judge uprightly.” “Our God, who governs the world by His omnipotence and wisdom, has appointed to all things a boundary, and has also fixed a time and an hour for His judgment, and when this comes, He reveals His judgments, and no man can hinder them. God withholds His punishments for a very long time, but at last it comes with certainty, and makes no delay.” Let the much-tried child of God learn to wait patiently and hopefully for His appearing. In infinite wisdom and love He has fixed the time when the night of your mourning shall be ended by the rising of the Sun of Righteousness, with healing in His wings. He will not come a moment too soon. He will not tarry one moment after the due season. At the best time He will come and judge uprightly.
Surely there is here the firmest ground for the strong confidence which the Psalmist expresses for the people. God is more than sufficient even to their great needs, when He interposes He will judge righteously, and He will interpose in due season.
III. Devout utterance of praise. “Unto Thee, O God, do we give thanks, do we give thanks.” The thanksgiving of the people was hearty. The Psalm opens with praise, and before it closes it breaks forth into praise again. The praise was emphasised, repeated—“We give thanks, we give thanks.” Praise such as this, for a promised blessing, in a special manner honours God by the calm, strong trust in His word which it implies. It rises as an acceptable offering unto Him. Such praise as this also blesses those who offer it. It is indeed a means of grace unto them. By means of it their faith is yet more increased. Their soul is calmed, enriched, and exalted into communion with God.
“When gratitude o’erflows the swelling heart,
And breathes in free and uncorrupted praise
For benefits received: propitious Heaven
Takes such acknowledgment as fragrant incense,
And doubles all its blessings.”
—George Lillo.
CONCLUSION.—
1. In times of the greatest calamity let us trust in the Lord, and not be afraid. He has adjusted the pillars of the earth. “God is our refuge and strength, a very present help in trouble. Therefore will not we fear,” &c.
2. Let us learn to recognise God in His works, both in nature and in grace. Let us pray that our eyes may be opened to see Him, and our ears to catch the inspiring accents of His voice.
3. Let us cultivate a grateful spirit. “Nothing more detestable,” said Ausonius, “does the earth produce than an ungrateful man.”
“I hate ingratitude more in a man
Than lying, vainness, babbling, drunkenness,
Or any taint of vice, whose strong corruption
Inhabits our frail blood.”—Shakespeare.
Gratitude is well pleasing to God. It also enriches man. The ungrateful man has his blessings in his hand only; the grateful man has them in his heart and hand. He is thus “twice blessed.” Let our gratitude rise to God in psalms of praise, and express itself amongst men in kindly deeds.
GOD’S NEARNESS TO HIS PEOPLE A REASON FOR PRAISING HIM
(Psa_75:1.)
I. There are times when God specially manifests Himself to His people. “Thy name” = Thyself. God’s wondrous works led the Psalmist to feel that God Himself was near. God specially manifests Himself to His people—
1. In deliverances wrought for them. Cite examples.
2. In judgments inflicted upon them. Cite examples. It is our shame that we sometimes fail to see God in the blessings which He bestows upon us. He must needs visit us in judgment ere we feel Him near.
3. In revivals of His work. What quickening of spiritual life! What increase of spiritual activities! What gracious conversions! What restorations of backsliders!
“Thy noblest wonders here we view,
In souls renewed and sins forgiven.”
God is near to many objectively, yet not subjectively. He is near to them, yet they do not feel Him near. Let His wondrous works in nature, in providence, and in the human soul be to us a sign, an indication, of His own presence.
II. These manifestations should awaken the praise of His people. “Unto Thee, O God, do we give thanks, do we give,” &c. Our thanksgiving, like that of the people in this Psalm, should be,—
1. Repeated. “We give thanks, we give thanks.” “Stinted gratitude is ingratitude. For infinite goodness there should be measureless thanks.”
2. Hearty. God accepts our praise only as it proceeds from the heart.
3. Practical. The people by the poet express their resolve to oppose evil, and favour righteousness. We should praise God “not only with our lips, but in our lives; by giving up ourselves to His service and by walking before Him in holiness and righteousness all our days.”
Let us cultivate fervent gratitude to God. Gratitude is the duty of every one. Let us esteem it a privilege. “What shall I render unto the Lord?” &c. “Bless the Lord, O my soul,” &c. “While I live will I praise the Lord,” &c.
“We’ll praise Him for all that is past,
And trust Him for all that’s to come.”
ASPECTS OF THE DIVINE GOVERNMENT
(Psa_75:4-8.)
In these verses the Poet speaks as the mouth-piece of the people. “According to some expositors, the address of God is still continued in this verse; according to others in verse fifth; and according to others even in verse sixth. But verse seventh, where God is spoken of in the third person, hangs together with verse sixth by ‘for,’ and this verse again with verse five by ‘for,’ and verses four and five cannot be disjoined from each other.” Moreover, “the Selah stands at the end of the preceding verse, and the expression, ‘I say,’ at the beginning of this one, indicates a change of speaker.”—Hengstenberg.
The Divine government is here regarded—
I. As a rebuke to wicked oppressors.
1. The wicked are admonished of the folly of sin. “I said unto the fools, Deal not foolishly.” Sin is folly, and he who acts wickedly “deals foolishly.” Sin is irrational. All sound reasoning is opposed to moral evil. Conscience condemns it as wrong. Reason pronounces it to be folly. The laws of God in nature all antagonise it. The law of God as revealed in His Word exhibits it as moral insanity. Sin is self-injury. The evil-doer is working his own ruin; he is destroying himself. In this world he is foregoing the most exquisite and exalting joys for the unsatisfying pleasures of sin. In the world to come there is for him “a fearful looking for.” “He that pursueth evil pursueth it to his own death.” Sinner, “Do thyself no harm,” … “deal not foolishly.”
2. The proud are counselled to shun insolence. “I said unto the wicked, Lift not up the horn. Lift not up,” &c. The horn was a symbol of power. And the foes of Israel are here exhorted not to boast insolently of their power. Pride of power is a most absurd thing. In some respects, how insignificant is the greatest of men! how weak the most powerful of men! God is supreme. With what infinite ease can He baffle the most cunningly devised schemes of man! And the strength of the mightiest is utter weakness before Him.
Haughtiness and arrogance ill-become any creature. To boast of power is a sure sign of weakness, and usually heralds a great fall. “Pride goeth before destruction, and a haughty spirit before a fall.” It was pride that led to the expulsion of Lucifer from heaven. Pride ruined King Saul. Pride brought Haman to the gallows. Pride, “lifting up of the horn, and speaking with a stiff neck,” brought Nebuchadnezzar from his throne, expelled him from his palace, drove him from human society, and sent him to herd with the beasts of the field. The fact of the supremacy of the Divine government should silence all proud boasters.
II. As an encouragement to the righteous. “For lifting up,” i.e., deliverance from trouble, safety, victory, “cometh neither from the east, nor from the west, nor from the south,” &c.
1. There are times of need when all human aids are unavailing. Israel was experiencing such a time. They looked eastward, westward, southward, and could see no signs of deliverance. From the north their adversary approached. There was no help for them in man. If they must look to an arm of flesh for support, then their case seems hopeless. Reliance upon any human assistance is utterly vain. Their case is too extreme to be met by any efforts of their own, or by any alliances which they might form.
Their case is surely a picture of what sometimes happens to the good man. From one quarter the trouble comes, and from all other quarters of the earth no help can reach him. The experience of each man will afford examples of such times—times when human helpers all fail, when human resources are utterly inadequate to our need, when we look around us for encouragement or hope, but look in vain. May it not be that such seasons of helplessness, and extreme need, and human inability are of Divine arrangement? They certainly have the divinest uses. They tend to teach us our own helplessness, and the vanity of all human beings as objects of trust, and to lead us to place our hope in God.
2. At such times consideration of the Divine government inspires the soul to hope in God. “God is the judge: He putteth down one, and setteth up another.” He ordereth human affairs. “Kingdoms shift about like clouds, obedient to His breath.” And He is ever on the side of truth and righteousness. So the threatened people of Israel turned confidently to Him when all other helpers failed, and all other resources were inadequate to their need. He could put down their foes, as He had done in past times. He could lift them up into safety and triumph. He could defend their cause, and carry it to glorious victory. And, therefore, they lifted up their hearts and voices in glad thanksgivings to Him. He is ever the hope of His people. He “turneth the shadow of death into the morning.” In our extremity, when our strength is all spent, and “the collied night” surrounds us, and the storm is loud and strong, and progress is impossible to us, He cometh to us walking on the boisterous and threatening waves, hushes the thunderous clamours into peace, quells our craven fears, and brings us to the desired haven. Courage, servant of God! “The Lord reigneth.”
III. As an assurance of the punishment of the wicked. “For in the hand of the Lord there is a cup, and the wine is red, it is full of mixture,” &c.
1. The punishment of the wicked is from God. The cup is in His hand. There is a grave tendency in our time to a dangerous sentimentalism which represents God as pitiful, compassionate, and forgiving, and ignores His holiness and justice. God is merciful; He is also righteous. He pardons the penitent; He also punishes the persistently impenitent. There is wrath in God—not a stormy, passionate, revengeful feeling, as it too often is in man; but a calm, holy, fixed determination to punish those who scorn His reproofs, trample under foot His laws, and reject His salvation. God must wage incessant war against evil. His love burns with unquenchable fire against sin. His laws are all arrayed against it in stern antagonism. Wisely and benevolently He has so ordered His universe that penalty shall ever follow transgression. And if men persist in iniquity, then iniquity will be their ruin.
2. The punishment of the wicked is severe. The cup is “full of mixture,” an allusion to the custom of mixing roots and spices with the wine to increase its intoxicating power. What a cup is that which is being prepared for the wicked! What blighted hopes, what lost opportunities, what ever-accusing memories, what bitter self-reproaches, what unutterable anguish! Oh! the unfathomable depths of misery involved in the words—“Hell fire: where their worm dieth not, and the fire is not quenched.” They shall drain this cup to the very “dregs.” The bitter draught cannot be evaded. No part of it may be left undrank. There is no escape from the misery; for the misery is within the guilty breast.
“Me miserable! which way shall I flee?
Where’er I am is hell; myself am hell!”
3. The punishment of the wicked is without exception. “All the wicked.” “There is no respect of persons with God.” He is just in His dealings with all men. Favouritism or partiality is unknown to Him. The finally impenitent, the irreclaimably wicked, of all lands and of all ages, “shall drink of the wine of the wrath of God.” “God will render to every man according to his deeds: … unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile.”
CONCLUSION.—
1. Warning to the wicked. “If man will contend with God, he cannot answer Him one of a thousand. He is wise in heart and mighty in strength: who hath hardened himself against Him, and hath prospered?”
2. Counsel to the wicked. “Repent, and turn from all your transgressions; so iniquity shall not be your ruin.”
3. Admonition to those in high stations. Realise your dependence. “The most High ruleth in the kingdom of men, and giveth it to whomsoever He will.”
4. Encouragement for the oppressed righteous. “Light is sown for the righteous, and gladness for the upright in heart.” “Though I walk in the midst of trouble, Thou wilt revive me.”
A MODEL OF DEVOUT PRAISE
(Psa_75:9-10.)
The Poet still speaks as the mouthpiece of all the people of Israel. And, feeling confident of deliverance, declares their resolution to praise God for ever, to suppress the wicked, and to exalt the righteous. The praise resolved upon here is worthy of our imitation, inasmuch as it—
I. Loses sight of self in devout admiration of the character and doings of God.
1. He will praise God for His doings. He resolves to declare for ever the wondrous works of God. God had done great things for them, they were confident that He would again do great things for them, and were determined to “praise the Lord, declare His doings among the people, and make mention that His name is exalted.” God has done great things for us, whereof we are glad. Shall not we praise Him for His mighty acts? “Come and hear, all ye that fear God, and I will declare what He hath done for my soul.” “He inclined unto me, and heard my cry. He brought me up also out of an horrible pit, out of the miry clay,” &c. Considering what God has done for us, especially in giving to us Christ and His salvation, if we were not to praise Him, surely the very stones would cry out. The great things He has done for us were
(1) Undeserved by us. “While we were yet sinners Christ died for us.”
(2) Unsought by us. We did not seek God, but He sought us by Jesus Christ.
(3) Freely and heartily given by God out of His own sovereign love. “Bless the Lord, O my soul.”
2. He will praise God for His faithfulness. “I will sing praises to the God of Jacob.” God had entered into covenant with Jacob, and that covenant He had kept. Through all the vicissitudes of their history, from the time of their father Jacob until the time when this Psalm was sung, God had never abandoned them. They had had their seasons of darkness and trial, but the Lord was their Friend and God in those seasons, though they saw Him not. They praise the God of their fathers, for His faithfulness. “For the Lord will not cast off His people, neither will He forsake His inheritance.” We, too, have found Him a covenant-keeping God. We have proved that His promises are reliable, that He ever abideth faithful. With Him there is “no variableness, neither shadow of turning.” Shall we not praise Him as we recollect that we have never trusted Him in vain? and that He is the unfailing rock of our heart?
3. He will praise God “for ever.” Not simply while His gracious interpositions are recent, but for ever. Constant mercies should awaken constant gratitude, and constant gratitude will seek to express itself constantly in some form of praise. In some of the old monasteries it was a rule that the chanting of praise should never be interrupted, and that one choir of monks should relieve another in the sacred service. Let us learn a lesson from this. “Let not thy praises be transient—a fit of music, and then the instrument hung by the wall till another gaudy day of some remarkable providence makes thee take it down. God comes not guest-wise to His saints’ house, but to dwell with them. David took this up for a life-work: ‘As long as I live, I will praise Thee.’ ”
II. Evinces its reality by resolving to imitate Him. Anticipating their “lifting up” the people resolve, through the grace of God and in the strength which He grants them, to cut off all the horns of the wicked, and to exalt the horns of the righteous. When they were restored to peace and security they would use their power in putting down wickedness, and upholding and honouring the righteous. These are the very things which, by anticipation, they have beheld God doing, and in this Psalm have praised Him for doing. They resolve that they will imitate Him in these things. It has been well said that, “Imitation is the sincerest praise.” This praise they here offer to God. Do we know by personal experience this praise? Our praise of the excellences of others is a very hollow affair unless we also cultivate those excellences. We praise God for His “unspeakable Gift;” are we imitating His pure generosity? We praise Jesus Christ for His great self-sacrifice for us; are we denying ourselves in His spirit that others might be benefited? We bless God for the Gospel; are we exemplifying the spirit of the Gospel? A certain Dr. Whitaker, on reading the fifth chapter of Matthew, brake out, saying, “Either this is not the Gospel, or we are not of the Gospel.” And is it not to be feared that the spirit of the Gospel for which men praise God, and the spirit of their lives, are often widely different? Let us evince the sincerity of our praise to God by imitating Him in our spirit and life. Let us admire Him, commune with Him, adore Him, until we are transformed into the same image. Let us, like the Psalmist, cultivate such thoroughness and fervency of praise that we shall lose sight of everything but God and His glory. May God so fill the horizon of the soul that we may be filled with admiration and praise of Him.
“God! God! God!
Thou fill’st our eyes
As were the skies
One burning, boundless sun;
While creature mind,
In path confined,
Passeth a spot thereon.
God! God! God!”—P. J. Bailey.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain Christ the Interpreter of God in the day of…
Christ the Interpreter of God in the day of manifestation.
To the chief musician: Al-tashcheth; a psalm of Asaph, a song.
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The seventy-fifth psalm is the announcement of the divine answer to this prayer, presently to be given in the day of manifestation and Christ is the Interpreter of God, upon the throne of the world, -the anti-typical Joseph of days near to come. The psalm is easily understood as "a psalm of Asaph," and "a song." The Al-tashcheth "Destroy not," which we have had also in the title of Psa 58:1-11, I cannot apply with any more certainty here than there.
The ten verses of the psalm divide into two sections of five verses each in the first of which Christ, whose voice is heard throughout the whole, anticipates the kingdom that is to be His at the appointed time. In the second we find Him as the "faithful Witness," the Representative of God on earth, testifying for God: as Judge exalting and abasing, according to grace and holiness alike. But His heart is only manifest in blessing, and the heart of the saved goes forth to Him in joy and praise.
1. Accordingly in the first verse, as the connection with the second shows, He it is who is the Leader of Israel’s praise. The name of God is near: that is, it is going to be displayed. The wondrous works of His hand are what shall declare it. During all this time, God has been declaring His name in the grace of the gospel, but men at large will not hear: "Let favor (or grace) be shown to the wicked," says the prophet, "yet will he not learn uprightness;" "when Thy judgments are in the earth, the inhabitants of the world will learn righteousness (Isa 26:9-10). The gospel dispensation therefore passes away, and with it the day of man: the day of the Lord follows, putting in the dust the glory of man, and forcing his reluctant ear to hear.
Messiah now speaks alone: —
"For I will take the set time," He says: "I will judge uprightly." The common version has "when I shall receive the congregation;" but the word, though capable of this, is the regular one for Israel’s "seasons" or "appointed times," and has here the deepest significance. The typical Ruler among men is Himself the obedient One, and as such speaks in the gospel of Mark, -the gospel of the Servant, -as not knowing this "time." "Of that day and hour knoweth no man, no, not the angels that are in heaven, neither the Son, but the Father" (Mar 13:32). It is as the Son in service, that He speaks here, and thus the words are omitted in the parallel place in Matthew: for (as His own words are) "the servant knoweth not what his lord doeth." In this character, His Father’s will is (as it were) not His business: He waits until His enemies are made His footstool. When the appointed hour has struck, He takes it and comes forth: the perfect Servant still, to do the will of God upon the throne now, as He has waited upon it hitherto.
Thus, indeed, will He "judge uprightly." He has not a separate interest to divert Him from it, -not a thought that is not in harmony with the divine mind. And so, if the earth be in dissolution with its corruption, -men’s hearts away from God, and therefore at strife with one another, He can set up again its pillars in truth and righteousness. Thus the license given to vanity is at an end: "I have said," -using the prophetic style of anticipation, -"I have said unto the boasters, Boast; and to the wicked, Lift up not your horn." Man out of his creature place, exalting himself, has led to all the misery in the world. How perfect is the rebuke of it by the One who took up obedience voluntarily in a world which disobedience had ruined, by this to redeem it!
The next verse, though it be so similar, carries this to its necessary issue; and observe with what definite precision the numerical structure emphasizes the point here. The previous verse, as the fourth, simply speaks of the frailty and vanity of this poor creature, boasting himself to be what he is not. The present, as a fifth, shows him in relation to God, and thus points out his lifting his horn on high (comp. Psa 7:7; Psa 68:18), -his exalting himself against God, and his impudent neck. And this, let us remember, is shown out in the fullest way in the man of sin. the wicked one, whom at the very time that He comes forth, "the Lord shall consume with the breath" (not "spirit") "of His mouth, and destroy with the brightness of His coming" (2Th 2:8).
Thus Christ the Lord, then, comes into His kingdom.
2. Now we have His testimony, given in judgment, discriminating and diverse, to destruction or to exaltation, from this throne which He is taking. And first of all, as is clear, the people for whom He interferes is addressed: "For not from the east," ("the going forth" of the sun,) "and not from the west," ("the place of evening,") "and not from the wilderness," (which lay south of the land,) "is exaltation." The position of Israel is most plainly marked here, at the time of the attack of the king of the north upon Jerusalem (Dan 11:45). The north, therefore, is not mentioned, because from the north there is no hope. In other directions help might possibly be found; but in fact it is not coming from any point of the compass. God is coming in: "for God it is that judgeth; He abaseth one and exalteth* another."
{*This word, so often recurring in different forms in this connection (tarimu, 4, 5; marom, 5; harim, 6; jarim, 7) is the key to the meaning of verse 6. which the Septuagint, Targum, Syriac, and Vulgate, with Delitzsch, Moll, Cheyne, etc. translate "not from the desert of the mountains" (harim). The verse in this case would be abruptly broken off. }
But who will be able to stand when God comes in? All the earth will be consumed with the fire of His jealousy: "for a cup is in Jehovah’s hand, and the wine foameth: it is full of mixture, and He poureth out of the same; surely the dregs of it," -that which remains for the last, and is the strongest part,’` shall all the wicked of the earth drain off and drink." It is the day of wrath and of the ban upon iniquity, -the day which abases all the pride of man. Abasement one can understand, but how can there be "exaltation?" and is it not written: "the Lord alone shall be exalted in that day?"
Ah, but when the Lord is exalted, all His character must be exalted. If this be the day of the manifestation of His Name, judgment alone can surely not manifest it. Judgment is the strange work to which He is forced, but where He is free to express what is in His heart -what then?
Here then the voice of Christ breaks out into distincter utterance. He must not leave it for a moment doubtful with what the joy of His soul links itself. If the shepherd’s rod has beaten down the enemy, there are sheep of His in whose behalf He has acted, and a people with whom that God whom He represents has linked His Name: "But I will declare forever," He says; "I will psalm unto the God of Jacob." Here is a people whose God He is not ashamed to declare Himself. Who, then, is this Jacob? and what is he, that such a portion should be his? Nay, his name speaks of nothing but what is poor and lowly; it speaks not of strength but of weakness. More than this, it speaks of sinfulness; not merely of the weakness of the creature, but of a fallen creature. It speaks of one with whom God had had to strive and to cripple him, and put him into the place of weakness, that, no longer striving but clinging, he might have "power over the angel and prevail," and acquire that new name "Israel" in which his new link with God could be expressed.
For there is a strange power with God in human weakness, and He who is the Creator has a marvelous respect unto His creature, just in that place of creature. Nor does sin itself affect this, when only the arms of conscious need are flung upwards towards God. Notice again that this is just what the numerical structure once more emphasizes here, the creature weakness which, even in his craft, makes itself felt in him. And this name he must own, to get the blessing: "and he said, What is thy name? And he said, Jacob. And he said, Thy name shall be called no more Jacob, but Israel." He must acknowledge the name first, that he may lose it. And yet God delights to recall it still, and link Himself with it, and as here, be called the "God of Jacob." And this is the Name that Messiah now declares, and which He celebrates in psalm -that is, making all nature sympathize with Him. And this as the King in glory.
Righteous and wicked get thus a definition here. The nature of God is not sacrificed, but shown out in His grace; and the work of the Mediator in its necessity and power for men while still the government of God is maintained in its eternal principles: "All the horns of the wicked also will I cut off; and the horns of the righteous shall be exalted."
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain In contrast with the plaintive strains of Psalms 74…
In contrast with the plaintive strains of Psalms 74 this is a Ps. of thanksgiving for some national deliverance (Psa_75:1). It celebrates God as the Judge of all the earth, who interposes in His own time amid the confusions of men (Psa_75:2-3). His enemies are warned against pride (Psa_75:4-8) by the certainty that His cup of punishment is prepared for the wicked (Psa_75:8). The Ps. ends with an ascription of praise (Psa_75:9), and a declaration of God's righteous purpose (Psa_75:10). In Psa_75:2-3, Psa_75:10, God Himself is the speaker. There is nothing to indicate the date or occasion of the Ps., which presents some parallels with the Song of Hannah (1Sa_2:1-10).
Title.—(RV) Al-tashheth] see on Psalms 57.
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1b. RV 'for thy name is near: Men tell of thy wondrous works.' God's 'name' means His saving presence (Isa_30:27).
2. God speaks. Receive the congregation] RV 'find the set time' for judgment.
3. Bear up] RV 'have set up.' God's moral order stands sure even when it seems that' the world is out of joint': cp. 1Sa_2:4. Selah] see on Psa_3:4;
4. Fools] RV 'arrogant': cp. 1Sa_2:4.
4, 5. 'Lifting up the horn' and having 'a stiff neck' are figures for self-exaltation and obstinacy.
6. Read, 'For neither from.. cometh judgment.' Foreign invasions of Israel generally came from the N., and deliverance might naturally be looked for from some of the other quarters mentioned.
7. Setteth up] RV 'lifteth up': cp. 1Sa_2:6, 1Sa_2:7.
8. A cup] The same figure for God's punishment is found in Isa_51:17; Jer_25:15; Jer_48:26; Jer_49:12.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain Psalm 75
Psalm 75
The Divine Answer
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1. Christ the righteous judge (Psa 75:1-5)
2. His judgment (Psa 75:6-10)
It is Christ as King who is pictured in this Psalm coming to answer the pleas of His people in behalf of His sanctuary. The translation in our version of the opening verses is faulty. “We give thanks to Thee, O God, we give thanks--Thy Name is near! When I have taken the set time, I, even I, will judge uprightly. Though the earth and all the inhabitants thereof are melting, I myself set up its pillars.” Then He executes His judgments. He deals with the wicked, the horn lifted up, the man of sin. He putteth down and lifteth up. The wicked will be cut off and the righteous exalted.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Church Praises the Nearness of God’s Judgment.
The Church Praises the Nearness of God’s Judgment.
To the chief musician, for use in the liturgical part of public worship, Al-taschith, according to the melody "Destroy Not," a psalm or song of Asaph, this hymn sounding like a continuation of the preceding psalm, the believers anticipating relief in view of God’s righteous government.
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v. 1. Unto Thee, O God, do we give thanks, unto Thee do we give thanks, the repetition serving to emphasize the willingness of the congregation to acknowledge the blessings of Jehovah; for that Thy name is near Thy wondrous works declare, God’s name, the revelation of His essence and attributes in His Word, is in the midst of His congregation; His wondrous works, the miracle of His grace, are recounted by believers everywhere.
v. 2. When I shall receive the congregation, rather, the occasion, the time appointed in God’s counsel for the execution of His judgment, I will judge uprightly. It is Jehovah Himself who here speaks. When the time selected by Him comes, then God will take hold of it with all energy, His judgment following the highest norm of righteousness.
v. 3. The earth and all the inhabitants thereof are dissolved, when all men are discouraged and at the point of dissolution on account of oppression and violence of the wicked; I bear up the pillars of it, placing them upright once more, bringing back order into the confusion obtaining in the world. Selah. The Lord now sets forth the manner of His acting in doing away with chaotic conditions in the world.
v. 4. I said unto the fools, to the vain boasters, Deal not foolishly, in boasting so proudly; and to the wicked, Lift not up the horn, this being an emblem of unjustified pride;
v. 5. lift not up your horn on high, in displaying the instruments of violence, in brandishing them for the attack upon the righteous; speak not with a stiff neck, with insolence and presumption.
v. 6. For promotion cometh neither from the east nor from the west nor from the south, from the mountainous desert, no earthly power can bring either oppression or redemption without God’s will or permission.
v. 7. But God is the Judge, stated with emphasis; He putteth down one, humiliating and treading under foot the wicked, and setteth up another, exalting the righteous.
v. 8. For in the hand of the Lord there is a cup, that of God’s wrath, Cf Isa 51:17, and the wine is red, foaming and frothing with its strength; it is full of mixture, God Himself having prepared the fermenting liquid; and He poureth out of the same, serving it with His own hand while it is foaming; but the dregs thereof, all the wicked of the earth shall wring them out and drink them, the guilty being constrained to drink the entire cup of God’s wrath without intermission, the mention of the dregs signifying the thoroughness with which God would carry out His punishment. This statement having been made, the psalmist again takes up the strain of his praise.
v. 9. But I will declare forever, proclaiming the name of Jehovah; I will sing praises to the God of Jacob, the one true God.
v. 10. All the horns of the wicked, their pride with their instruments of violence, also will I cut off, in the power of God, which is made perfect in his weakness; but the horns of the righteous, as instruments of righteous warfare, emblems of the right trust in God, shall be exalted. All the powers of the enemies are bound to be overthrown, while the Church of Christ will triumph at the last.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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General Information:
The people of God are speaking in Psa 75:1, and God speaks in Psa 75:2-3.
For the chief musician
"This is for the director of music to use in worship"
set to Al Tashheth
This may refer to a style of music. See how you translated this in Psalms 57:1.
A psalm of Asaph
"This is a psalm that Asaph wrote." See how this is translated in Psalms Psalm 53.
all the inhabitants
"all the people who live on it"
make steady the earth's pillars
"keep the earth from being destroyed" or AT: "keep my people safe" (See: Metaphor)
Selah
This may be a musical term that tells people how to sing or play their instruments here. Some translations write the Hebrew word, and some translations do not include it. See how you translated this in Psalms 3:2. (See: Copy or Borrow Words)
translationWords
psalm
Asaph
God
reveal
works
appoint
judge
earth
fear
column
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 Ps 75 This hymn of thanksgiving includes two direct…
Ps 75 This hymn of thanksgiving includes two direct messages from God that provide assurance of his justice (75:2-3, 10). The Lord rebukes arrogant people who defy him, promising to forcibly humble them (75:4-8). Together, the community and the psalmist respond with thanksgiving for God’s character (75:1, 9).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.