Albert Barnes Commentary Psalms 75

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

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.” Your marvelous doings constitute the foundation for praise—for the praise now offered.

When I shall receive the congregation - The marginal rendering is, “Take a set time.” The phrase is so rendered in most of the versions. So the Septuagint, “When I take the time” - ὅταν λάβω καιρὸν hotan labō kairon.

So the Vulgate, “When I accept the time.” So Luther, “When in its own time.” So De Wette, “When I take the time.” According to this interpretation, this is the language of God. It implies that, although “the earth” was then “dissolved,” or although disorders were allowed to exist, yet he would take a set time, or the appointed time for judgment. He would then pronounce a sentence on the conduct of people and deal with them in a righteous manner, punishing the rebellious and vindicating his own cause.

The proper interpretation of the passage turns on the meaning of the Hebrew word rendered in the text “congregation”—מועד mô‛êd (see the word explained in the notes at Psalm 74:8). It may mean a set time or an appointed season (1 Samuel 13:8; 1 Samuel 13:11); or a coming together, an assembly (Job 30:23); or a place of assemblage, as the tabernacle, etc. (Exodus 27:21; Exodus 40:22; Psalms 74:8).

Therefore, it may be applied to the congregation of the Jewish people—the nation considered as an assemblage for the worship of God. The idea of “taking” this, or “receiving” this, can then be applied to the act of assuming authority or sovereignty over the people. Hence, the language may be used to denote entering upon the discharge of the duties of such sovereignty.

This language would be applicable to one who had the right to such an elevation to power—a prince—an heir apparent—in a time when his right was disputed, when there was organized opposition to him, or when the nation was in a state of anarchy and confusion. It seems to me that this supposition best accords with the proper meaning of the language and with the scope of the psalm.

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

The earth and all the inhabitants of it are dissolved. - The word rendered “dissolved” properly means to melt, to flow down; then, to melt away, to pine away, to perish (Isaiah 64:7; Job 30:22; Nahum 1:5; Psalms 107:26). Here it means that there was, as it were, a general breaking up of things, or that none of the institutions of the land seemed to have any stability. There seemed to be no government, but universal anarchy and confusion.

I bear up the pillars of it. - Of the earth; of society. The earth here is compared with an edifice supported by pillars. Compare Judges 16:26; 1 Samuel 2:8; 1 Timothy 3:15.

As applied to a prince or ruler, this means that the permanent structure of the state, the welfare of society, depended on his administration.

If, according to the view of others, it is applied to God, the meaning is that since He upholds the world, there cannot be permanent misrule. Amidst all the commotions of earth and all that seemed to threaten ruin, His hand sustained all, and He would not allow things to proceed to permanent disorder.

In the former case, the assertion would be true if a prince felt that he had power to support the government and to restore order. In the latter case, it must be true, for God sustains the earth. Since He can check disorder when He judges it best to intervene, He will not permit it ultimately to prevail.

Selah. - A musical pause. See the notes at Psalm 3:2.

I said to the fools – To the wicked people in rebellion. Folly and wickedness in the Bible are synonymous terms, as they are identical in fact. See the notes at (Psalms 14:1).

Do not deal foolishly – Do not act foolishly; do not carry out your wicked plans. Do not pursue your schemes of wickedness and folly, for they cannot be successful, and they will only tend to involve you in ruin.

And to the wicked – The wicked people engaged in rebellion – either against a lawful human government or against God.

Do not lift up the horn – The horn is a symbol of strength. Compare (Job 16:15); (Daniel 7:7–8), (Daniel 7:11), (Daniel 7:21); (Daniel 8:5), (Daniel 8:8–9), (Daniel 8:21).

This is to be understood as the language of the person represented as speaking in the psalm – whether a prince, or whether God Himself. It is counsel addressed to the wicked, that they should not attempt to put forth their strength in the accomplishment of their evil purposes. The reason given for this is stated in (Psalms 75:6), namely, that success does not depend on chance, or on human power, but must come from God.

Lift not up your horn on high - In a proud, self-confident, arrogant manner.

Speak not with a stiff neck - With arrogance and pride; in a haughty, imperious manner. The word rendered “stiff” (literally “a neck of stiffness”) - עתק ‛âthâq - means properly bold, impudent, wicked; and the idea is that of speaking as those do who are impudent, shameless, bold, licentious - indicating confidence in themselves, and a reckless disregard of truth and of the rights of others. The Septuagint and the Vulgate render it, And speak not unrighteousness against God.