Bible Commentaries
Psalms 94

Verses 1-3

Psa 94:1-3

ISRAEL CRIES OUT FOR GOD TO JUDGE THE WORLD

We are unable to assign either a date or an occasion for this psalm; the author is also unknown. Apparently, the sufferings of Israel in view here were not the result of oppression by a foreign power, but due to the gross wickedness of Israel’s own government. If so, then the times either of Zedekiah or Manasseh would have been suitable for such a complaint as this.

As proposed by Delitzsch, there are six paragraphs in the psalm.

Amos had specifically warned Israel against their oft-repeated cry for the coming of the Judgment Day.

"Woe unto you that desire the day of Jehovah! Wherefore would ye have the day of Jehovah? It is darkness, and not light. As if a man did flee from a lion, and a bear met him; and he went into the house and leaned his hand on the wall, and a serpent bit him. Shall not the day of Jehovah be darkness, and not light? even very dark, and no brightness in it" (Amos 5:18-20)?

In spite of such a warning, it seems that Israel continued to cherish their illusions about the Judgment Day.

Psalms 94:1-3

A PRAYER FOR GOD TO JUDGE RAMPANT WICKEDNESS

"O Jehovah, thou God to whom vengeance belongeth,

Thou God to whom vengeance belongeth, shine forth.

Lift up thyself, thou judge of the earth:

Render to the proud their desert.

Jehovah, how long shall the wicked,

How long shall the wicked triumph?"

"Shine forth" (Psalms 94:1). It is clear enough here that the psalmist is thinking of the day of Jehovah, as indicated by this expression.

"Lift up thyself" (Psalms 94:2). This is a plea for, "God to rouse himself from inaction, and to come and visit the earth as Judge.”

"How long shall the wicked triumph?" (Psalms 94:3). Although there is an element of faith in such a cry, "It is a cry of weakness and impatience.” It also fails to heed Amos’ warning.

"This appeal has no sense of malice about it. It is a simple cry for recompense and a plea that ungodly deeds should recoil upon the perpetrators.”

E.M. Zerr:

Psalms 94:1. Vengeance usually has a harsh sound for our ears and we might be inclined to wonder why it would be attributed to God. The impression is due largely to abuse of the word. The term primarily means "Punishment inflicted in return for an injury or an offense."--Webster. Improper or spiteful treatment of one who is even guilty of wrong would be wrong also, but that is not required by the meaning of the word. And furthermore, even the proper form or degree of vengeance must be administered by one having authority for doing so. The Psalmist here declares that God is the one to whom such right belongs. Paul taught the same thing in Romans 12:19. The Psalmist in our verse is calling upon God to show his vengeance upon the wicked enemy.

Psalms 94:2. In the preceding verse David set forth the right of God to bring vengeance on those who deserved it. In this he calls upon Him to use that authority against the proud. The original for this last word means not only that the persons are vain of themselves, but also are impudent over it toward others.

Psalms 94:3. This is another of David’s earnest prayers for the Lord’s judgments upon his enemies. And again we should observe that he does not imply any injustice from the Lord in suffering some affliction to come, but desired it not to continue long.

Verses 4-7

Psa 94:4-7

Psalms 94:4-7

WHAT THE WICKED WERE DOING

"They prate; they speak arrogantly:

All the workers of iniquity boast themselves.

They break in pieces thy people, O Jehovah,

And afflict thy heritage.

They slay the widow and the sojourner,

And murder the fatherless.

And they say, Jehovah will not see,

Neither will the God of Jacob consider."

During the long reign of Manasseh, the Scriptures tell us that, "Manasseh shed innocent blood very much, till he had filled Jerusalem from one end to another" (2 Kings 21:16).

"Throughout the Near East, the protection of widows, orphans and strangers was held to be the most sacred duty of leaders.”

"They prate" (Psalms 94:4). To prate is to speak idly, to chatter. The wicked were indulging in almost endless arrogant and idle speech against the righteous.

"Jehovah will not see ... the God of Jacob will not consider" (Psalms 94:7). Delitzsch thought that oppressors here were foreign powers, but as Maclaren pointed out, "There is nothing here to indicate that these oppressors were foreigners.” Furthermore, the appearance here of the expression "the God of Jacob" strongly indicates Israelites as the practical atheists in view here. As a matter of fact, Psalms 94:8, below, speaks of these evil-doers as being "among the people," that is, among God’s people.

Adam Clarke remarked on Psalms 94:7 here that, "This is their impiety; this is their blasphemy; this is their practical atheism, and the cause of all their injustice, cruelty, tyranny and oppression.”

E.M. Zerr:

Psalms 94:4. The boastful sayings of the enemies seemed to worry the Psalmist more than any considerations as to his personal discomfort.

Psalms 94:5. David was concerned for the people of the nation rather than for himself. This spirit of unselfishness was an outstanding quality of this great man. See a demonstration of it in 2 Samuel 24:17.

Psalms 94:6. It is noteworthy that David’s complaints against the evildoers did not consist in mere general assertions. Had that been the case it would have given the impression that his motive was only a personal dislike for them. Instead, he specified their acts of violence against the innocent and helpless people.

Psalms 94:7. These wicked people were so foolish as to think they could hide from God. Such a thought has ever been a common one with man. It was first demonstrated by Adam and Eve when they thought they could hide from God behind the trees. (Genesis 3:9.)

Verses 8-11

Psa 94:8-11

Psalms 94:8-11

THE PRACTICAL ATHEISTS REFUTED

"Consider, ye brutish among the people;

And ye fools, when will ye be wise?

He that planted the ear, shall he not hear?

He that formed the eye, shall he not see?

He that chastiseth the nations, shall not he correct,

Even he that teacheth men knowledge?

Jehovah knoweth the thoughts of men,

That they are vanity."

"Consider, ye brutish ... and ye fools" (Psalms 94:8). The persons addressed here are unmistakably the persons of Psalms 94:7 who thought that God could neither hear nor see their crimes.

"Among the people" (Psalms 94:8). This identifies the practical atheists of this passage as Israelites. The wrong-doers were not among the nations (Gentiles), but among the people, that is, God’s people.

The refutation here is thoroughly conclusive. The argument is that God who made both eyes and ears is most certainly not devoid of the ability both to see and to hear what evil men say and do.

"Shall not he correct, even he that teacheth men knowledge?" (Psalms 94:10). This is a third argument, shall not the all-wise God who teaches men knowledge, shall he not correct stubborn, godless Israelites who disobey him?

"That they are vanity" (Psalms 94:11). These evil men do not appear to God as they appear to themselves. "They are vain and foolish. That is their character, and to know them truly is to know this of them.”

E.M. Zerr:

Psalms 94:8. Brutish is from BAAR and Strong defines it, "a primitive root; to kindle, i.e. consume (by fire or by eating)." David compares the enemies of his people to the ravenous beasts because of their oppressive and de-structive conduct.

Psalms 94:9. This verse goes back to Psalms 94:7 which showed the foolish notion that man could hide from God. The very ears and eyes by which the evildoers were practicing their wickedness were made by the God whom they thought to evade. If He could give to man such organs he certainly could limit their use and not be misled by them.

Psalms 94:10. The same form of reasoning is contained in this verse as was used above. It had been frequently shown that God could punish the heathen, and therefore he surely would bring severe judgment on those who afflicted the righteous.

Psalms 94:11. Vanity means foolish and unavailing schemes of man. The Lord thoroughly understands it all and will bring it to nought.

Verses 12-15

Psa 94:12-15

Psalms 94:12-15

PRAISE OF THE PIOUS SUFFERER

"Blessed is the man whom thou chastenest, O Jehovah,

And teachest out of thy law;

That thou mayest give him rest from the days of adversity,

Until the pit be digged for the wicked.

For Jehovah will not cast off his people,

Neither will he forsake his inheritance.

For judgment shall return unto righteousness;

And all the upright in heart shall follow it."

"Blessed is the man whom thou chastenest" (Psalms 94:12). Some of the sufferers mentioned earlier, no doubt, were allowed to pass through such difficult experiences by the Lord. "The affliction was for their betterment. This is one of the most beneficial forms of experience that the Lord lets men live through."^[8] In the New Testament, Hebrews 12 stresses the benefit and the necessity of such chastening.

"Rest from adversity ... until the pit be digged for the wicked" (Psalms 94:13). Two great blessings are mentioned here for the sufferers: (1) God will give them "peace" and "rest" spiritually, even during their afflictions; and (2) meanwhile, the pit is being digged for the wicked into which they shall surely fall. It is evident that God’s punishment of evil-doers, while inevitable and certain, in many instances must wait (a) until their wickedness has run its course, or (b) until God’s preparation for their punishment is complete.

"For Jehovah will not cast off his people ... nor forsake his inheritance" (Psalms 94:14). This was not an "unconditional promise," despite the fact of Racial Israel’s treating it exactly that way. What is meant here is that "God will never cast off his faithful people." Romans 11:15 speaks of the "casting away" of many in Israel; yet Paul declares God has not "cast off his people," because he himself and others in the service of Jesus Christ are indeed the "True Israel" which was not cast off.

"Judgment shall return unto righteousness" (Psalms 94:15). The RSV seems to be clearer. "Justice will return to the righteous, and all the upright in heart will follow it." Martin Luther translated it, "For right must remain right, and the upright in heart shall walk in it.”

In addition to these options, we like the proposal of Addis, who rendered this difficult verse, "Authority shall return to the righteous man, and all the upright in heart shall follow him.” The practical meaning was that whoever the wicked king on the throne of Israel might have been, he would be succeeded by one who would honor God’s law.

E.M. Zerr:

Psalms 94:12. Afflictions are sent frequently for the purpose of correction. That is the meaning of chasteneth, and Paul taught the same in 1 Corinthians 11:32. Not all treatment for disease is pleasant to the patient, but a man would be very unwise who refused the treatment because of its unpleasantness. Another thought in this verse is that chastisement is not always of a physical nature. It consists also in the exhortations and admonitions in the law regarding duty and punishment for neglect of it.

Psalms 94:13. If the innocent victim will endure and profit by his chastisement, he will then be given divine relief. His enemy will finally be cast down into the pit, which means a condition of forgetfulness and disgrace.

Psalms 94:14. When the Lord punishes his people it is for their good and not that he intends to cast them off. The people are his inheritance which means they belong to Him. He certainly will not bring afflictions on them in the sense of forsaking them.

Psalms 94:15. Judgment here means that a merciful decision will be rendered by the Lord for the righteous. When that is done it will have a good effect on other people who are upright in heart. When they see the outcome of the Lord’s plan of instructions, they will be inclined to follow it or profit thereby.

Verses 16-19

Psa 94:16-19

Psalms 94:16-19

PRAISE OF THE LORD AS MAN’S SOLE HELP

"Who will rise up for me against the evil-doers?

Who will stand up for me against the workers of iniquity?

Unless Jehovah had been my help,

My soul had soon dwelt in silence.

When I said, My foot slippeth;

Thy lovingkindness, O Jehovah, held me up.

In the multitude of my thoughts within me

The comforts delight my soul."

"Who will rise up ... Who will stand up?" (Psalms 94:16). "These questions mean that, "No man would rise up and succor him in his conflict with evil-doers.”

"My soul had soon dwelt in silence" (Psalms 94:17). "Silence" is one of many synonyms for Sheol, the Pit, Abbadon, or Destruction. The meaning is that his enemies would have killed him, if God had not aided him.

"I said, "My foot slippeth" ... Jehovah held me up" (Psalms 94:18). Every child of God can bear witness to similar providential help in the midst of assailing temptations.

"In the multitude of my thoughts within me" (Psalms 94:19). This is very difficult to understand, as it appears here; but Barnes gave the meaning.

"The idea seems to be that in the great number of thoughts that passed through his mind, many of them perplexing, vain, profitless, or having no aim or purpose, there was one class of thoughts that gave him comfort; and those were the ones which pertained to God.”

E.M. Zerr:

Psalms 94:16. Here is another characteristic attitude of the Psalmist. In his distress over the activities of evildoers he longs for the fellowship of others in his efforts at curbing them.

Psalms 94:17. Almost is rendered ’’quickly" in the margin of some Bibles and the lexicon agrees with it. The thought is that without the help of God, man would be unable to accomplish anything in the midst of uncertainties that surround him.

Psalms 94:18. In times of danger and uncertainty, the Lord’s help assures to his servants the support that could come from no other source.

Psalms 94:19. Amid the many things that occupy the mind of God’s servants, there is one thought that stands out above others, and that is of the comforts that the true servants may expect from Him.

Verses 20-23

Psa 94:20-24

Psalms 94:20-23

REJOICING IN THE PROSPECT OF ANSWERED PRAYER

In this final division, "The poet expects the inevitable divine retribution for which he had earnestly prayed in the introduction."

"Shall the throne of wickedness have fellowship with thee,

Which frameth mischief by statute?

They gather themselves together against

the soul of the righteous,

And condemn the innocent blood.

But Jehovah hath been my high tower;

And my God the rock of my refuge.

And he hath brought upon them their own iniquity,

And will cut them of in their own wickedness;

Jehovah our God will cut them off."

"Which frameth mischief by statute" (Psalms 94:20). This most certainly speaks of one of Israel’s wicked kings; of these, of course, there were many; but the condemnation of "the innocent" (Psalms 94:21) strongly suggests the wicked reign of Manasseh.

"Jehovah hath been my high tower" (Psalms 94:22). The psalmist here identifies himself as being among the "true seed" of Abraham. "An Israelite in whom there is no guile," as Jesus said of Nathaniel. Throughout the history of Israel, such persons were always a small minority, called by Isaiah, "The Righteous Remnant." It was because of them that God was able, eventually, to bring into mankind the Dayspring from on High via the Seed of Abraham, as he had promised.

"He hath brought upon them their own iniquity" (Psalms 94:23). This is prophetic tense, setting forth what God "will do," as indicated in the parallel verse adjacent to it. "Jehovah our God will cut them off."

E.M. Zerr:

Psalms 94:20. This verse is in question form but is positive in thought. It means that iniquity and righteousness have no fellowship with each other.

Psalms 94:21. The antecedent of they is the group that frameth mischief in the preceding verse. A single act of wrong is bad enough, but conspiracy in sin is worse. The ones whom David was considering were doing that kind of evil actions.

Psalms 94:22. The first clause of this verse is literal; the second is figurative. God is a virtual rock of refuge for a righteous man.

Psalms 94:23. The Psalmist went back to the enemies again. He means God who will bring upon them, the enemies, the fruit of their own iniquity. Evil workers may seem to prosper for a time, but finally will be brought to feel the folly of their deeds.