Psalms 75:1

KJV

¶ 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)

To the chief Musician {H5329}{H8764)}, Altaschith {H516}{H8686)}, A Psalm {H4210} or Song {H7892} of Asaph {H623}. Unto thee, O God {H430}, do we give thanks {H3034}{H8689)}, unto thee do we give thanks {H3034}{H8689)}: for that thy name {H8034} is near {H7138} thy wondrous works {H6381}{H8737)} declare {H5608}{H8765)}.

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.

Commentary

### 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
* **Literary Context:** Psalm 75 opens with a complex superscription: "To the chief Musician, Altaschith, A Psalm or Song of Asaph." The phrase "Altaschith" (אַל־תַּשְׁחֵת, _’al-tashḥēṯ_), meaning "Do not destroy," appears in the headings of Psalms 57, 58, 59, and 75. This instruction likely refers to a specific liturgical tune or a thematic association, often indicating psalms composed during times of national distress, peril, or impending judgment, where the people appeal to God for preservation rather than destruction. Following this initial declaration of thanksgiving in verse 1, the psalm quickly shifts to a divine oracle in which God Himself speaks, asserting His sovereignty, justice, and the appointed time for His judgment ([Psalms 75:2-5](/psalms/75-2-5 "Psalm 75:2-5 - God's Judgment")). This creates a powerful tension and contrast between human gratitude for God's nearness and God's impending righteous intervention against the wicked, culminating in a renewed commitment to praise and the exaltation of God's power ([Psalms 75:9-10](/psalms/75-9-10 "Psalm 75:9-10 - God Exalts the Righteous")). The opening thanksgiving thus grounds the subsequent divine pronouncements in a posture of worship and trust.
* **Historical & Cultural Context:** Asaph was a prominent Levitical musician, choir director, and "seer" (prophet) during the reigns of King David ([1 Chronicles 16:4-7](/1_chronicles/16-4-7 "1 Chronicles 16:4-7 - David Appoints Levites to Minister Before the Ark")) and Solomon, entrusted with leading temple worship and composing psalms. His psalms ([Psalms 50](/psalms/50 "Psalm 50 - God the Judge"), [73-83](/psalms/73 "Psalms 73-83 - Psalms of Asaph")) frequently explore themes of divine justice, the prosperity of the wicked, God's covenant faithfulness, and His ultimate sovereignty over nations. The "Altaschith" superscription suggests that Psalm 75 may have been composed during a period of significant national threat, moral decline, or when the people felt overwhelmed by injustice or external enemies. In such challenging times, public acts of communal thanksgiving were crucial for reinforcing faith, reminding the community of God's past deliverances, and affirming His continued presence despite adverse circumstances. This practice echoes the communal laments and thanksgivings found in other biblical narratives, such as the prayer of Ezra in [Ezra 9](/ezra/9 "Ezra's Prayer of Confession") or the great confession and praise in [Nehemiah 9](/nehemiah/9 "Nehemiah 9 - Confession and Praise") after the return from exile. Such expressions of gratitude served to reorient the community's perspective towards God's unfailing character.
* **Key Themes:** The immediate and overarching theme of Psalm 75:1 is **Thanksgiving**, expressed through the emphatic, repeated declaration, "Unto thee, O God, do we give thanks." This is not a casual or perfunctory thanks but a deep, communal acknowledgment of God's character and actions. Closely linked is the theme of **God's Nearness and Immanence**, conveyed by the profound phrase "thy name is near." This signifies not merely spatial proximity but God's active, accessible, and intimately involved presence in the affairs of His people and the world. It speaks to His readiness to intervene and His personal engagement. Finally, the verse highlights **God's Wondrous Works** (נִפְלָאוֹת, _niphlā'ôt_), which serve as the tangible evidence and public declaration of His nearness and power. These works, whether acts of creation, providence, or salvation, are the visible manifestations of God's character, prompting the community's praise and serving as a testament to His faithfulness, much like the psalmist's declaration in [Psalm 9:1](/psalms/9-1 "Psalm 9:1 - I Will Give Thanks to the Lord for His Wondrous Works").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Thanks (Hebrew, _yâdâh'_):** The Hebrew verb יָדָה (_yâdâh_) appears twice in this verse, emphasizing the profound and repeated nature of the thanksgiving. While often translated simply as "give thanks," _yâdâh_ carries a broader semantic range, including to confess, to praise, to laud, or to acknowledge. It frequently implies an act of confession or testimony, often accompanied by an outstretched hand or a bowing posture, signifying surrender, reverence, and public declaration. Here, it is a communal confession of God's goodness and active presence, a public acknowledgment of His deeds.
* **God (Hebrew, _ʼĕlôhîym'_):** The Hebrew word אֱלֹהִים (_ʼĕlôhîym_) is a plural form used with a singular verb, referring to the supreme God. It signifies God's majesty, power, and authority, often highlighting His role as Creator and Sovereign over all. In this context, addressing "O God" underscores that the thanksgiving is directed to the one true, mighty, and transcendent deity who is also intimately involved with His people.
* **Name (Hebrew, _shêm'_):** The Hebrew word שֵׁם (_shêm_) refers to God's "name," which in biblical thought is far more than a mere label. It encapsulates God's entire character, reputation, authority, and revealed nature. When the psalmist declares "thy name is near," it means that God's very being, His power, His faithfulness, and His redemptive purposes are not distant or abstract but are intimately present and accessible to His people. His "name" is synonymous with His active, personal presence.
* **Wondrous Works (Hebrew, _pâlâ’'_):** The term נִפְלָאוֹת (_niphlā'ôt_), translated as "wondrous works," derives from the root פָּלָא (_pâlâ’_), meaning to be distinct, difficult, or wonderful. These are extraordinary, marvelous, or miraculous deeds that transcend human capability and demonstrate unique divine power and intervention. They are often acts of salvation, judgment, or creation that reveal God's singular sovereignty and His active engagement with His creation and His covenant people. These "wondrous works" are the undeniable evidence that God's "name is near."

#### Verse Breakdown
* **"To the chief Musician, Altaschith, A Psalm or Song of Asaph."**: This superscription provides critical information regarding the psalm's authorship, musical direction, and liturgical context. "To the chief Musician" indicates it was intended for the leader of the Temple choir. "Altaschith" (Do Not Destroy) likely refers to a specific melody or a thematic instruction, possibly for a psalm of lament or appeal for preservation. "A Psalm or Song of Asaph" identifies Asaph, a prominent Levitical musician and seer, as the composer.
* **"Unto thee, O God, do we give thanks,"**: This opening clause immediately establishes the singular recipient of the thanksgiving—God alone. The use of "we" signifies a communal, corporate act of worship, reflecting the shared experience and acknowledgment of God's goodness within the community of faith. It is a direct address, personal and intimate, setting a tone of profound reverence.
* **"[unto thee] do we give thanks:"**: The immediate repetition of the phrase "unto thee do we give thanks" is a powerful rhetorical device. It serves to intensify the declaration of gratitude, underscoring its sincerity, depth, and unwavering focus. This is not a casual or fleeting expression but a deeply ingrained and reiterated confession of praise, suggesting a liturgical refrain or a fervent, unified cry from the assembly.
* **"for [that] thy name is near"**: This clause provides the foundational reason for the thanksgiving. The "nearness" of God's "name" (His character, presence, and power) is the ultimate cause for gratitude. It implies God's accessibility, His readiness to intervene, and His active involvement in the lives of His people and the world. This is a profound theological statement about divine immanence, affirming that God is not distant but intimately present.
* **"thy wondrous works declare."**: This final clause explains how God's "name is near" is made evident. It is not merely a theological concept but a demonstrable reality. God's "wondrous works"—His extraordinary and often miraculous deeds in history, creation, and providence—serve as undeniable evidence and public proclamation of His active presence and character. These works are the visible testimony that compels the community to give thanks, making His nearness palpable and undeniable.

#### 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.

* [Psalm 145:3-6](/psalms/145-3-6 "Psalm 145:3-6 - Great is the Lord, and Greatly to be Praised") - Declares God's greatness and the recounting of His wondrous works across generations, prompting praise.
* [Isaiah 12:4-5](/isaiah/12-4-5 "Isaiah 12:4-5 - Give Thanks to the Lord and Declare His Deeds") - Calls for thanksgiving and the declaration of God's deeds among the peoples, emphasizing His glorious works as a reason for praise.
* [Revelation 15:3-4](/revelation/15-3-4 "Revelation 15:3-4 - The Song of Moses and the Lamb") - Describes the saints singing the song of Moses and the Lamb, praising God for His great and marvelous works and His righteous ways, echoing the psalmist's theme of divine deeds prompting 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
* **How often do I consciously acknowledge God's "nearness" in my daily life, beyond just moments of crisis or formal worship?**
* **What specific "wondrous works" of God, both grand in history and personal in my own experience, can I identify and declare as evidence of His active presence?**
* **In what ways can I more intentionally participate in the communal act of giving thanks to God, both privately and corporately, as modeled by the psalmist?**
* **How does the understanding of God's "name is near" impact my prayer life, my sense of His accessibility, and my willingness to trust Him in uncertain times?**

### 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](/john/1-14 "John 1:14 - The Word Became Flesh")). Jesus is the very embodiment of God's immanence, the visible manifestation of the invisible God ([Colossians 1:15](/colossians/1-15 "Colossians 1:15 - The Supremacy of Christ")), through whom God has spoken to us ([Hebrews 1:1-2](/hebrews/1-1-2 "Hebrews 1:1-2 - God Has Spoken Through His Son")). 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](/matthew/4-23 "Matthew 4:23 - Jesus Teaches and Heals")). 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](/romans/3-25-26 "Romans 3:25-26 - God's Righteousness Through Faith")). Through Christ, we who were once far off are now brought near to God by His blood ([Ephesians 2:13](/ephesians/2-13 "Ephesians 2:13 - Brought Near by the Blood of Christ")), and His Spirit indwells believers, making God's presence intimately near within us, a Helper who abides forever ([John 14:16-17](/john/14-16-17 "John 14:16-17 - The Promise of the Holy Spirit")). 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.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 145:18

The LORD [is] nigh unto all them that call upon him, to all that call upon him in truth.

Psalms 138:2

I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name.

Jeremiah 10:6

Forasmuch as [there is] none like unto thee, O LORD; thou [art] great, and thy name [is] great in might.

Deuteronomy 4:7

For what nation [is there so] great, who [hath] God [so] nigh unto them, as the LORD our God [is] in all [things that] we call upon him [for]?

Exodus 34:6

And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth,

Exodus 34:7

Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear [the guilty]; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth [generation].

Psalms 57:1

¶ To the chief Musician, Altaschith, Michtam of David, when he fled from Saul in the cave. Be merciful unto me, O God, be merciful unto me: for my soul trusteth in thee: yea, in the shadow of thy wings will I make my refuge, until [these] calamities be overpast.