Chú giải Kinh Thánh

Though this psalm is attributed to Asaph in the title, yet it does so exactly agree with David's circumstances, at his coming to the crown after the death of Saul, that most interpreters apply it to that juncture, and suppose that either Asaph penned it, in the person of David, as his poet-laureate (probably the substance of the psalm was some speech which David made to a convention of the states, at his accession to the government, and Asaph turned it into verse, and published it in a poem, for the better spreading of it among the people), or that David penned it, and delivered it to Asaph as precentor of the temple. In this psalm, I. David returns God thanks for bringing him to the throne, Ps 75:1,9. II. He promises to lay out himself for the public good, in the use of the power God had given him, Ps 75:2,3,10. III. He checks the insolence of those that opposed his coming to the throne, Ps 75:4,5. IV. He fetches a reason for all this from God's sovereign dominion in the affairs of the children of men, Ps 75:6-8. In singing this psalm we must give to God the glory of all the revolutions of states and kingdoms, believing that they are all according to his counsel and that he will make them all to work for the good of his church.

This psalm, like the two previous psalms, is ascribed to Asaph (see Introduction to Psalm 73), and there is no reason to doubt that it is correctly attributed to him. On the phrase in the title, "To the chief Musician," see Introduction to Psalm 4:1-8. On the phrase "Al-taschith," see the notes on the title to Psalm 57:1-11. The phrase "A Psalm or Song" (in Hebrew, "a psalm - a song"), occurs also in the title, to other psalms, as Psalm 30:1-12; Psalm 65:1-13, etc.

It is not possible now to determine the occasion on which this psalm was composed, as it is not indicated in the title, and there are no historical references in the psalm itself which would enable us to ascertain it. The general purpose is indicated in Psalm 75:1, which is to ascribe praise to God for some particular manifestation of his favor. So far as can be conjectured from the psalm, there are two things which may have been referred to.

(I) The first is, that it was composed by someone - or for some one, in his name, as expressing his feelings - who was about to enter on the administration of the affairs of the nation, apparently a young prince soon to ascend the throne. See Psalm 75:2, "When I shall receive the congregation," etc.

(II) The second is, that it would seem to have been a time of national danger; a time when there may have been other aspirants for the throne; a time when wicked and powerful men had combined for the purpose of usurping the authority, and setting aside the legitimate claimant to power, or when there seemed to have been a universal dissolution of authority, or general anarchy. See Psalm 75:3, "The earth and all the inhabitants thereof are dissolved." Compare Psalm 75:4-5.

In these circumstances, in this general rebellion, in this time of resistance to lawful authority, and of combination and conspiracy against right, the speaker in the psalm expresses confidence in God as the source of all authority Psalm 75:6; as the "Judge" Psalm 75:7; as a God in whose hand is a cup of punishment which he will administer to all wicked people, Psalm 75:8. "The psalm, therefore, expresses confidence in God in the endeavor to assert the claims of legitimate authority."

Another, and a more common view, however, has been taken of the psalm, which is, that it refers to God as the Ruler among the nations, and as asserting that he will in due time take vengeance on those who are in rebellion against him. This is the view of DeWette, Prof. Alexander, Luther, and others. It was also the view taken by the translators of the Septuagint, and the Latin Vulgate. Compare, however, the notes at Psalm 75:2.

The contents of the psalm are as follows:

(1) A purpose of the author of the psalm to praise God for the manifestation of his wondrous works, Psalm 75:1.

(2) his purpose when he should "receive the congregation," or should be invested with authority, to judge uprightly, or to discharge his duties with fidelity, Psalm 75:2.

(3) a statement of the existing disorder and confusion, as if the very structure of society was broken up, Psalm 75:3.

(4) advice addressed to the authors of the prevailing disorder not to pursue their plans of evil Psalm 75:4-8, for two reasons:

(a) Promotion or success must come from God, or from his counsels, and not by chance, or by any laws of nature Psalm 75:6-7; and

(b) because God is a righteous Judge, and the wicked can expect nothing but punishment at his hand, Psalm 75:8.

(5) a purpose to praise God, in view of the fact that all the power of the wicked would be broken, but the power of the righteous would be maintained and exalted, Psalm 75:9-10.

The psalmist praises God for present mercies, Psalm 75:1; the Lord answers, and promises to judge the people righteously, Psalm 75:2, Psalm 75:3; rebukes the proud and haughty, Psalm 75:4, Psalm 75:5; shows that all authority comes from himself, Psalm 75:4-7; that he will punish the wicked, Psalm 75:8; the psalmist resolves to praise God, Psalm 75:9; and the Most High promises to cast down the wicked, and raise up the righteous, Psalm 75:9, Psalm 75:10.

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 Psalm 57:1-11 : 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.

INTRODUCTION TO Psalm 75

To the chief Musician, Altaschith, A Psalm or Song of Asaph. Of the word "altaschith", See Gill on Psalm 57:1, it signifies "do not destroy", or "do not corrupt"; the Targum renders it,

"do not destroy thy people;''

so Jarchi,

"do not destroy Israel;''

perhaps it may be considered as a petition, that God would not suffer the man of sin to go on to destroy the earth, and corrupt the inhabitants of it with his false doctrine, idolatry, and superstition, Revelation 11:18, for the psalm respects the times of the Gospel dispensation, and includes both the first coming of Christ in the flesh, and his second coming to judgment; the argument of it with the Syriac version is,

"the divinity of Christ, and a remembrance of the judgment;''

it is said to be a psalm or song of Asaph, but is thought to be written by David, and delivered to Asaph; for it may be rendered "for Asaph" (k); and so the Targum,

"by the hands of Asaph;''

though some think it was written after the Babylonish captivity; perhaps by some person whose name was Asaph, or was of the family of him that lived in David's time. Theodoret supposes it was written in the person of the captives in Babylon.

LXXV.

The note of despair in the last psalm is succeeded here by one of mingled expectancy and exultation. It is as if the pathetic question, “How long?” had suddenly and unexpectedly been answered by the appearance of a deliverer, sent, like one of the judges of old, exactly at the needful moment. East and west and south and north the eyes of Israel had been turned, and lo! in their midst is raised up one to save. No period in the history suits this attitude like the early days of the Asmonean successes, Mattathias and his sons are those whom God “setteth up.” The “horn” that is to be cut off is Antiochus Epiphanes, who in the Book of Daniel is described as “a little horn, which waxed exceeding great towards the south, and towards the east, and towards the pleasant land” (Daniel 8:9).

The psalm, whatever period produced it, is almost throughout inspired by the ancient song of Hannah (1 Samuel 2), but borrows its most prominent image, that of the cup of wrath, from the prophetic books. It is not, therefore, original, but, at the same time, is not wanting in lyric power, nor deficient in rhythm. It opens with a couplet of praise, and then, with an abruptness which gives a dramatic turn, introduces God pronouncing the restoration of right and order. At Psalm 75:6 the poet resumes in his own person, but concludes with another Divine utterance.

Title.—See titles Psalms 4, 57, 58

In one of his prophecies of the approaching judgement which was to shatter the power of Assyria and set Israel free, Isaiah compares the rejoicings with which the deliverance would be celebrated to the rejoicings of the Passover festival. “Ye shall have a song, as in the night when a holy feast is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the Lord, to the Rock of Israel” (Isaiah 30:29). Of such songs this and the following Psalm may well—like Psalms 46-48 in the Korahite collection—be examples. They are closely connected in thought and language[40], and may naturally be referred, if not to the same author, at least to the same period. They speak of a great act of judgement, by which God had condemned the proud pretensions of some boastful enemy; of a supernatural annihilation of the hostile forces which had threatened Zion, the city of His choice, whereby He had manifested His Presence and power among His people. The destruction of Sennacherib’s army was just such an act of judgement, such a direct intervention on behalf of Zion. Sennacherib, like Pharaoh, had challenged Jehovah to a trial of strength; and through the Assyrian prophecies of Isaiah there runs the thought that it was a crisis comparable to the Exodus, and second only to the Exodus in importance. These Psalms are full of coincidences—indirect rather than direct—with Isaiah’s prophecies of that period, and they breathe an intensity of feeling which indicates that the poet himself had experienced that crisis of uttermost peril and marvellous deliverance. The addition in the LXX title of Psalms 76, ‘A song with reference to the Assyrians,’ whether due to tradition or conjecture, shews that the Psalm was at an early date connected with the deliverance from Sennacherib.

[40] Comp. Psalm 75:1 with Psalm 76:1, the name of God; Psalm 75:9 with Psalm 76:6, the God of Jacob: Psalm 75:2; Psalm 75:7 with Psalm 76:8-9; and the general tone of triumph and thanksgiving which pervades both.

Some commentators have supposed that these Psalms celebrate Maccabaean victories, such as those of Judas over Apollonius (1Ma 3:10 ff.) and Seron (1Ma 3:13 ff.). But the general improbability of the presence of Maccabaean Psalms in the Elohistic collection has already been pointed out, and there is nothing in the Psalms themselves to support this view. They speak of a signal Divine judgement supernaturally inflicted, rather than of victories won like those of Judas, not indeed without special help from God, but still by the valour of his soldiers.

The position of these Psalms is significant. Following as they do upon the urgent appeal of Psalms 74, they supply an answer to it. “Remember,” the compiler of the collection seems to say, “how in one supreme crisis God proved His power to help His people.”

Psalms 75 is cast into a vividly dramatic form, and speaks in a tone of prophetic authority.

i. The people address God with thanksgiving for the recent manifestation of His power on their behalf (Psalm 75:1). God speaks in answer, assuring them that ever and anon at the fitting moment He exercises judgement: though all may seem confusion and men’s hearts fail them, He maintains the order which He has established in the world (Psalm 75:2-3).

ii. Fortified by this Divine utterance, the Psalmist addresses the proud enemies of Israel, warning them against presumptuous boasting, for Israel looks to no human ally for help, but to God the judge, the sovereign arbiter of human destiny, Who holds in His hands the cup of judicial wrath to administer to those who resist His will (Psalm 75:4-8).

iii. While the wicked are thus punished, Israel (on whose behalf the Psalmist speaks) will offer unceasing praise to God; confident that the power of the wicked will be utterly destroyed, and the righteous be brought to honour (Psalm 75:9-10).

Compare the Song of Hannah, 1 Samuel 2:1-10. On the title, For the Chief Musician; set to Al-tashchçth. A Psalm of Asaph, a Song; see Introd. pp. xxi, xxvii, and Introd. to Psalms 57.

Ps 75:1-10.

Al-taschith--(See on

Ps 57:1,

title). In impending danger, the Psalmist, anticipating relief in view of God's righteous government, takes courage and renders praise.

1. God's name or perfections are set forth by His wondrous works.

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

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

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

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