Psalmen 75:2 Kommentar

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.

When I shall receive the congregation,.... Some render it, from the Arabic signification of the word, "the promise" (o); the Spirit promised, the gifts of the Spirit, which Christ received for men, and gave to men, whereby he executes the judgment or government of the church committed to him: others the time, so the Septuagint, Vulgate Latin, Ethiopic, Syriac, and Arabic versions, to which agrees the Targum, the word signifying a set appointed time, Psa 102:14, and so may respect the time appointed for the judgment of the world, which when come, Christ will execute in a most righteous manner, as follows; see Act 17:31, but whereas the people of Israel met at the door of the tabernacle, which from thence was called "Ohel Moed", the tabernacle of the congregation; hence the word is used for a congregation, and here designs the general assembly and church of the firstborn written in heaven, even all the elect of God; these were received by Christ of his Father in eternity, when he espoused them to himself, and undertook the care of them; and they are received by him, one by one, in effectual calling; and in like manner are they received by him into glory at death; but when they are all gathered in, and are prepared for him as a bride for her husband, then will he receive them all in a body, and present them to himself a glorious church during the thousand years' reign; upon which will proceed the judgment of the wicked; see Rev 20:5, I will judge uprightly; in equity, in strict justice, in the most righteous manner, rendering to every man according to his works; hence the future judgment is called a righteous one, and so is the Judge; no injustice will be done to men, but the strictest integrity, uprightness, and impartiality, will be observed in pronouncing the several sentences on the righteous and on the wicked, and in adjudging them to their several places and states. (o) "promissa", Schultens animadv. p. 174. "festi dona", Gusset. p. 334.

And he says what? "When I shall have received," he says, "the time, I will judge justices" [Psalm 75:2]. When shall He judge justices? When He shall have received the time. Not yet is the precise time. Thanks to His mercy: He first preaches justices, and then He judges justices. For if He willed to judge before He willed to preach, who would be found that should be delivered: who would meet Him that should be absolved? Now therefore is the time of preaching: "I will tell," he says, "all Your marvellous works." Hear Him telling, hear Him preaching: for if you shall have despised Him, "when I shall have received the time," He says, "I will judge justices." I forgive, He says, now sins to one confessing, I will not spare hereafter one despising....He has received a time as Son of Man; He does govern times as Son of God. Hear how as Son of Man He has received the time of judging. He says in the Gospel, "He has given to Him power to execute judgment, because Son of Man He is." [John 5:27] According to His nature as Son of God, He has never received power of judging, because He never lacked the power of judging: according to His nature as Son of Man He has received a time, as of being born, and of suffering, as of dying, and of rising again, and of ascending, so of coming and of judging. In Him His Body also says these words, for not without them He will judge. For He says in the Gospel, "You shall sit upon twelve thrones judging the twelve tribes of Israel." [Matthew 19:28] Therefore whole Christ says, that is, Head and Body in the Saints, "when I shall have received the time, I will judge justices."

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.

These verses express the purpose of God to administer a just government, and in a time of anarchy that He sustains the nation. Some apply the words to the Psalmist. receive the congregation--literally, "take a set time" (Psa 102:13; Hos 2:3), or an assembly at a set time--that is, for judging.