Psalm 75:9 Komentář

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-laureat (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 (Psa 75:1, Psa 75:9). II. He promises to lay out himself for the public good, in the use of the power God had given him (Psa 75:2, Psa 75:3, Psa 75:10). III. He checks the insolence of those that opposed his coming to the throne (Psa 75:4, Psa 75:5). IV. He fetches a reason for all this from God's sovereign dominion in the affairs of the children of men (Psa 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. To the chief musician, Al-taschith. A psalm or song of Asaph.

INTRODUCTION TO PSALM 75 To the chief Musician, Altaschith, A Psalm or Song of Asaph. Of the word "altaschith", See Gill on Psa 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, Rev 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.

But I will declare for ever,.... These are not the words of the psalmist, but of Christ, who is all along speaking in the psalm; what he would declare is not expressed, and is to be supplied in sense thus; either that he would declare the wonderful works of God, Psa 75:1, so the Targum, his thoughts, mercies, and kindnesses to his people, as in Psa 55:5, or his judgments on his enemies, whom he shall pass sentence on, which will be for ever; or the name of the Lord, his purposes and decrees, his counsel and covenant, his mind and will, his Gospel and the truth of it: see Psa 22:22, I will sing praises to the God of Jacob; the covenant God of his people, Christ's God, and their God; of his singing praise to him, see Psa 22:22.

"But I," for all drink, but separately I, that is, Christ with His Body, "for ever will rejoice, I will Psalm to the God of Jacob" [Psalm 75:9]: in that promise to be at the end, whereof is said, "corrupt not."

On Neginoth--(See on Psa 4:1, title). This Psalm commemorates what the preceding anticipates: God's deliverance of His people by a signal interposition of power against their enemies. The occasion was probably the events narrated in Kg2 19:35; Isa. 37:1-28. (Compare Psa 46:1-11). (Psa 76:1-12) These well-known terms denote God's people and Church and His intimate and glorious relations to them.

Contrasted is the lot of the pious who will praise God, and, acting under His direction, will destroy the power of the wicked, and exalt that of the righteous. Next: Psalms Chapter 76

The poet now turns back thankfully and cheerfully from the prophetically presented future to his own actual present. With ואני he contrasts himself as a member of the now still oppressed church with its proud oppressors: he will be a perpetual herald of the ever memorable deed of redemption. לעולם, says he, for, when he gives himself up so entirely to God the Redeemer, for him there is no dying. If he is a member of the ecclesia pressa, then he will also be a member of the ecclesia triumphans; for ει ̓ ὑπομένομεν, καὶ συμβασιλεύσομεν (Ti2 2:12). In the certainty of this συμβασιλεύειν, and in the strength of God, which is even now mighty in the weak one, he measures himself in v. 11 by the standard of what he expresses in Psa 75:8 as God's own work. On the figure compare Deu 33:17; Lam 2:3, and more especially the four horns in the second vision of Zechariah, Zac 2:1. Zac 1:18.. The plural is both קרנות and קרני, because horns that do not consist of horn are meant. Horns are powers for offence and defence. The spiritual horns maintain the sovereignty over the natural. The Psalm closes as subjectively as it began. The prophetic picture is set in a lyric frame.