TRV
Translation
King James Version
¶ 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.
KJV (with Strong's)
Complete Jewish Bible
For the leader. Set to "Do Not Destroy!"A psalm of Asaf. A song: We give thanks to you, God, we give thanks; your name is near, people tell of your wonders.
Berean Standard Bible
We give thanks to You, O God; we give thanks, for Your Name is near. The people declare Your wondrous works.
American Standard Version
We give thanks unto thee, O God; We give thanks, for thy name is near: Men tell of thy wondrous works.
World English Bible Messianic
We give thanks to you, God. We give thanks, for your Name is near. Men tell about your wondrous works.
Geneva Bible (1599)
To him that excelleth. Destroy not. A Psalme or song committed toAsaph. We will prayse thee, O God, we will prayse thee, for thy Name is neere: therefore they will declare thy wonderous workes.
Young's Literal Translation
To the Overseer. --`Destroy not.' --A Psalm of Asaph. --A Song. We have given thanks to Thee, O God, We have given thanks, and near is Thy name, They have recounted Thy wonders.
In the KJVVerse 15,073 of 31,102
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Commentary on Psalms 75 verses 1–5
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.
2 When I shall receive the congregation I will judge uprightly.
3 The earth and all the inhabitants thereof are dissolved: I bear up the pillars of it. Selah.
4 I said unto the fools, Deal not foolishly: and to the wicked, Lift not up the horn:
5 Lift not up your horn on high: speak not with a stiff neck.
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.
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 (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 75
"We will confess to You, O Lord, we will confess to You, and will invoke Your name" [Psalm 75:1]. Do not invoke, before thou confess: confess, and invoke. For Him whom you are invoking, unto yourself you call. For what is it to invoke, but unto yourself to call? If He is invoked by you, that is, if He is called to you, unto whom does He draw near? To a proud man He draws not near. High indeed He is, one lifted up attains not unto Him. In order that we may reach all exalted objects, we raise ourselves, and if we are not able to reach them, we look for some appliances or ladders, in order that being exalted we may reach exalted objects: contrariwise God is both high, and by the lowly He is reached. It is written, "Nigh is the Lord to them that have bruised the heart." The bruising of the heart is Godliness, humility. He that bruises himself is angry with himself. Let him make himself angry in order that he may make Him merciful; let him make himself judge, in order that he may make Him Advocate. Therefore God does come when invoked. Unto whom does He come? To the proud man He comes not....Take heed therefore what ye do: for if He knows, He is not unobservant. It is better therefore that He be unobservant than known. For what is that same being unobservant, but not knowing? What is, not to know? Not to animadvert. For even as the act of one avenging animadversion is wont to be spoken of. Here one praying that He be unobservant: "Turn away Your face from my sins." What then will you do if He shall have turned away His face from you? A grievous thing it is, and to be feared, lest He forsake you. Again, if He turn not away His face, He animadverts. God knows this thing, God can do this thing, namely, both turn away face from one sinning, and not turn away from one confessing....Confess therefore and invoke. For by confessing you purge the Temple, into which He may come, when invoked. Confess and invoke. May He turn away face from your sins, not turn away from you: turn away face from that which you have wrought, not turn away from that which He has Himself wrought. For you, as man, He has Himself wrought, your sins you have yourself wrought....
Augustine of HippoAD 430
SERMON 23A.4
So he gave us the way of humility. If we keep to it we shall confess to the Lord, and not without reason shall we sing, “We will confess to you, O God, we will confess and call on your name.” It is rather shameless to call on his name if you do not confess to him. First confess, in order to prepare a dwelling place for the one you are calling on, that is to say calling in. After all, your heart is full of wickedness. But confession sweeps out the uncleanness you are cluttered up with inside and cleans the house into which the one you are calling in is coming. But anyone who calls him in before confessing is deliberately insulting him by asking him in. If you would not dare invite some holy person into your house unless you had first cleaned it out, in case something should offend his eyes, will you have the nerve to call in the name of God into your heart full of wickedness, unless you have first swept out all the iniquity inside by confession?
Augustine of HippoAD 430
SERMON 23A.1
Here we have just been singing “We will confess to you, O God, we will confess and call on your name.” What does confessing to God mean but humbling oneself before God, not arrogating to oneself any merits? For “we have been saved by his grace,” as the apostle says, “not by works, lest anyone should exalt himself; for it is by his grace that we have been saved.” You see, there was not any preexistent good life that he could look down at from up above and admire and love and say, “Come on, let us go down and help these people, because they are leading good lives.” He was displeased with our lives, he was displeased with everything we were making of ourselves, but he was not displeased with what he had made in us. So he will condemn what we have made, and what he has made he will save. He will condemn the evil deeds of men and women and save the men and women themselves.
CassiodorusAD 585
EXPOSITIONS OF THE PSALMS 74:2
“We will confess to you, O God; we will confess to you and call upon your name; I will tell all your miracles.” In this one verse the rule of holy devotion is explained in an orderly manner, for that Jewish people which would believe in Christ the Lord, whom the title admonishes, “Do not destroy forever,” breaks forth in voice and promises most devoutedly its confession. To confess (as we have often said) is to profess something in a conversation with many people. For even if one person is said to confess, he or she is understood to be allied with others who have already preceded in the faith or who will follow them. Next is the phrase, “We will confess to you.” The repetition itself attests to the solidity of the promise, which is never put forth in a transitory manner, but rather only when the firmness of the mind is being indicated, as in such phrases as “My heart is prepared, O God, my heart is prepared” and phrases similar to them. The word “to you” was said so that the worship of other gods might be denied because it is the true devotion that rightly reveres the Creator alone. And let us look carefully at the fact that to confess even once to an earthly judge often produces death, but frequent confession to God does not produce any danger, but salvation. The words are arranged in a beautiful order. He first says that he confesses, that is, he mourns his sins; afterwards he says that he calls upon the name of the Lord. For it is appropriate that we first purge our hearts by confession and in this way ought to call upon the name of the Lord to receive help. For to whom will he come other than to those whom he recognizes to be his own? But if he will call on him without feeling, he will appear to be demanding judgment upon himself, not forgiveness. Therefore, such things ought to be be stated in advance so that we may be able to call upon divine mercy with confidence.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalm 75:1 serves as a profound and emphatic declaration of communal gratitude, immediately establishing a tone of fervent thanksgiving directed exclusively towards God. The psalmist, acting on behalf of the worshipping community, acknowledges God's active, intimate, and accessible presence, affirming that His character, authority, and power are not distant theological concepts but are vividly and undeniably manifested through His extraordinary deeds. This verse encapsulates the foundational reason for their praise: God's immanence and His demonstrable intervention in the world, which compel His people to offer unceasing and heartfelt thanks.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 75:1 is rich in literary artistry, effectively conveying its message of profound gratitude and theological truth. The most prominent device is Repetition, specifically the anaphora of "Unto thee, O God, do we give thanks, [unto thee] do we give thanks." This immediate duplication of the core sentiment creates a powerful emphasis, underscoring the sincerity, depth, and communal nature of the thanksgiving. It functions as a liturgical refrain, inviting the worshiper to join in the fervent expression of praise. Furthermore, there is a clear form of Parallelism in the latter half of the verse, where "thy name is near" is directly correlated with "thy wondrous works declare." The wondrous works are the tangible proof and manifestation of God's nearness, creating a cause-and-effect relationship that reinforces the theological truth: God's works are the declaration of His presence. Finally, the phrase "thy wondrous works declare" employs Personification, attributing the human action of "declaring" or "proclaiming" to God's works. This vivid imagery suggests that God's actions in the world are not silent or hidden but are loud, clear, and undeniable testimonies to His character and active presence, making His immanence palpable and compelling a response of gratitude.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 75:1 powerfully articulates a foundational theological truth: that genuine, corporate thanksgiving flows from a profound recognition of God's active presence and His demonstrable power in the world. It highlights God's immanence—His nearness to His creation and His people—which is not a passive proximity but an active, intervening presence, revealed through His "wondrous works." These works are not merely historical events but ongoing declarations of His character, justice, and redemptive purposes, serving as a constant testimony to His accessibility and involvement. This verse sets the stage for the rest of the psalm, where God's nearness is revealed not only in His benevolent acts but also in His righteous judgment, affirming His ultimate sovereignty over all things. The community's response of thanks is therefore a humble acknowledgment of their dependence on this ever-present, all-powerful God, whose very being compels worship.
REFLECTION AND APPLICATION
Psalm 75:1 calls us to cultivate a posture of continual thanksgiving, rooted in the profound truth that God is not distant or disengaged but intimately near and actively involved in our world and our lives. In a culture prone to self-reliance, anxiety, or despair, this verse reminds us that our help and hope come from the One whose very name is near, and whose "wondrous works" are constantly declaring His power and presence. Our thanksgiving should not be merely a reaction to blessings, but a fundamental acknowledgment of who God is and what He consistently does. We are challenged to open our eyes to the countless "wondrous works" around us—in the intricate design of creation, in the unfolding of divine providence, in personal deliverances, and in the grand narrative of redemption—and to consciously declare them. This declaration transforms our perspective, shifting our focus from our struggles to God's sovereignty, and from human effort to divine intervention, fostering a deeper trust and more vibrant, communal praise.
Questions for Reflection
FAQ
What is the significance of the repetition of "Unto thee, O God, do we give thanks" in this verse?
Answer: The repetition of "Unto thee, O God, do we give thanks" serves a crucial rhetorical and theological purpose: emphasis and intensification. By immediately repeating this core phrase, the psalmist underscores the depth, sincerity, and unwavering focus of the community's gratitude. It is not a casual or fleeting expression but a deeply ingrained and reiterated confession of praise, highlighting that God is the sole and worthy recipient of such profound acknowledgment. This literary device draws the worshiper into the intensity of the thanksgiving, suggesting a liturgical refrain that would have reinforced the message and united the worshipers in their shared praise. This emphatic declaration sets the tone for the entire psalm, grounding it in a foundational posture of gratitude before moving into themes of divine judgment and sovereignty, demonstrating that even in the face of impending judgment, God's people maintain a posture of thanks for His character and works.
CHRIST-CENTERED FULFILLMENT
Psalm 75:1, with its declaration of God's "nearness" and the proclamation of His "wondrous works," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "name" of God, representing His character, authority, and presence, became supremely "near" to humanity in the Incarnation, when the eternal Word "became flesh and dwelt among us" (John 1:14). Jesus is the very embodiment of God's immanence, the visible manifestation of the invisible God (Colossians 1:15), through whom God has spoken to us (Hebrews 1:1-2). Furthermore, the "wondrous works" that declare God's name are supremely accomplished in Christ's life, ministry, death, and resurrection. His miracles—healing the sick, casting out demons, raising the dead—were "wondrous works" that declared the kingdom of God was near (Matthew 4:23). The greatest "wondrous work" of all is His atoning sacrifice on the cross and His victorious resurrection, through which God demonstrated His righteousness and His power to save (Romans 3:25-26). Through Christ, we who were once far off are now brought near to God by His blood (Ephesians 2:13), and His Spirit indwells believers, making God's presence intimately near within us, a Helper who abides forever (John 14:16-17). Thus, our thanksgiving, like that of the psalmist, is ultimately directed to God through Christ, for in Him, God's name is truly near, and His most wondrous works are fully revealed, compelling our praise.