Verse-by-Verse Bible Commentary
Psalms 94:11

Bridgeway Bible Commentary

Psalms 94:0 God the judge of all

The psalmist, tired of the oppression caused by the proud and the wicked, calls for a fitting divine punishment on all those who oppose God and his ways (1-3). They brutally crush the poor and the helpless, thinking that God does not see them (4-7). How foolish of them. They forget that God is the one who made them. He knows what they are and what they do. He controls their destinies and will punish them for their wrongdoing (8-11).
God does not desert the godly in their troubles, and may even use their troubles to teach them lessons of patience and love. Then, when he sees the time has come to intervene, he punishes the tormentors and gives relief to their victims (12-15). But until that day comes, the suffering believer has no defence against the wicked and no source of comfort except in God alone (16-19). The wicked are in places of authority, but they oppose God whose law they should be administering. The believer’s only hope is to trust in the overruling government of God (20-23).

Coffman's Commentaries on the Bible

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" 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" 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?" 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" 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."Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition), Vol. III, p. 31.

Barnes' Notes on the Whole Bible

The Lord knoweth the thoughts of man - That is, He who teaches people all that they know Psalms 94:10, must understand all that there is in the mind. See the notes at 1 Corinthians 3:20.

That they are vanity - That is, that they are foolish, vain, unwise, wicked. The knowledge of the thoughts themselves carries with it also the knowledge that they are vain and foolish - for that is their character, and to know them truly is to know this of them. They do not appear to him as they do to people themselves. They are to his view stripped of all that is flattering and illusive, and are seen to be vain and foolish.

Calvin's Commentary on the Bible

11.Jehovah knoweth the thoughts of men, etc. He again insists upon the folly of men in seeking to wrap themselves up in darkness, and hide themselves from the view of God. To prevent them from flattering themselves with vain pretexts, he reminds them that the mists of delusion will be scattered at once when they come to stand in God’s presence. Nothing can avail them, so long as God from heaven stamps vanity upon their deepest counsels. The Psalmist’s design in citing them before the Judge of all, is to make them thoroughly search and try their own hearts; for the great cause of their self-security lay in failing to realize God, burying all distinction between right and wrong, and, so far as that was possible, hardening themselves against all feeling. They might contrive to soothe their minds by means like these, but he tells them that God ridiculed all such trifling. The truth may be a plain one, and well known; but the Psalmist states a fact which many overlook, and which we would do well to remember, That the wicked, when they attempt to hide themselves under subtile refuges, cannot deceive God, and necessarily deceive themselves. Some read — They (that is, men themselves) are vanity; but this is a forced rendering, and the form of expression is one which both in the Greek and Hebrew may be translated, God knows that the thoughts of men are vain.

Smith's Bible Commentary

Psalms 94:1-23 :

O LORD God, to whom vengeance belongeth ( Psalms 94:1 );

Now, it's hard for us to remember that. "Vengeance is mine; I will repay, saith the Lord" ( Romans 12:19 ). So often we try to take vengeance ourselves against the evil that is done to us. So often we say or hear said, "I'll get even with him," as though it is our place to take vengeance.

But LORD God, vengeance belongeth to thee ( Psalms 94:1 ),

But he said now,

show yourself ( Psalms 94:1 ).

And take vengeance, Lord.

Lift up thyself, thou judge of the earth: render a reward to the proud. LORD, how long shall the wicked, how long shall the wicked triumph? How long shall they utter and speak hard things? and all of the workers of iniquity boast themselves? They break in pieces thy people, O LORD, they afflict your heritage. They slay the widow and the stranger, and murder the fatherless. Yet they say, The LORD shall not see, neither shall the God of Jacob regard it ( Psalms 94:2-7 ).

Somehow there is that kind of feeling with those who are guilty of unrighteousness that God doesn't see. No fear of the Lord in them. They do not realize that though they may get by with it here, someday they are going to answer for those things that they have done. Vengeance belongs to God and God is going to come in judgment to bring vengeance upon the workers of iniquity. But what fools they are thinking that God doesn't see or that God doesn't regard what they are doing.

Understand, you brutish among the people: you fools, when will ye be wise? ( Psalms 94:8 )

When you going to wise up?

He that has created the ear, do you think he can't hear? the one that created your eye, you think he can't see? He that chastens the heathen, shall he not correct? he that teaches man knowledge, you think he doesn't know? The LORD knows the thoughts of man, that they are emptiness. Blessed is the man whom you chasten, O LORD, and teach him out of your law; That you may give him rest from the days of adversity, until the pit be digged for the wicked. For the LORD will not cast off his people, neither will he forsake his inheritance. But judgment shall return unto the righteous: and the upright in heart shall follow it. Who will rise up for me against the evildoers? or who will stand up for me against the workers of iniquity? Unless the LORD had been my help, my soul had almost dwelt in silence ( Psalms 94:9-17 ).

I would have been wiped out.

When I said, My foot slippeth; thy mercy, O LORD, held me up. In the multitude of my thoughts within me thy comforts delight my soul. Shall the throne of iniquity have fellowship with thee, which frames mischief by the law? They gather themselves together against the soul of the righteous, and condemn the innocent blood. But the LORD is my defense; and my God is the rock of my refuge. And he shall bring upon them their own iniquity, and shall cut them off in their own wickedness; yea, the LORD our God shall cut them off ( Psalms 94:18-23 ).

So the psalm is out of a troubled heart because of the oppression of the wicked, but the acknowledgment that God is the God of vengeance and God will avenge, and God will uphold the righteous. But those that have been guilty of wickedness shall be brought in judgment one day. "

Dr. Constable's Expository Notes

Psalms 94

This psalm, which begins as a national lament (Psalms 94:1-15) and ends as an individual lament (Psalms 94:16-23), calls on God to avenge the righteous whom the wicked oppress unjustly. It manifests faith in the justice of God.

Dr. Constable's Expository Notes

The psalmist scolded the wicked for their stupidity. God, who created the eye and ear, surely can see and hear Himself. He knows what the wicked are doing and saying. If He disciplines nations, He will surely discipline individuals. If He teaches wisdom, certainly He is wise Himself. He knows the vapid thoughts of those who oppose Him, and He will judge them.

Dr. Constable's Expository Notes

2. A warning for evildoers 94:8-15

Gill's Exposition of the Whole Bible

The Lord knoweth the thoughts of man,.... He not only hears their words, and sees their actions; but he knows their thoughts, the secret thoughts of their hearts, though he is afar off from them, and, they from him; he is the searcher of the hearts and trier of the reins of the children of men; see Psalms 139:2, and so is Christ, who is the omniscient God, and is the Jehovah all along spoken to and of in this psalm; he knows the thoughts of men, and is a critical discerner of them, Matthew 9:3

that they are vanity; either that their thoughts are vanity; the object of them is vanity, the riches and honours of this world, which are all vanity and vexation of spirit; and sinful lusts and pleasures, which are vain and useless, yea, pernicious and hurtful: and so they are in their issue and event; they come to nothing, they are without effect; the Lord disappoints men's devices, and frustrates their designs; they think of this and the other, form schemes, but cannot execute them: or else the sense is, that they themselves are vanity, as man in his best estate is; even every man, whether of high or low degree; see

Psalms 39:5. The Syriac version is, "for they are a vapour"; with which compare James 4:14. Thales, an Heathen philosopher e, being asked whether men's deeds could be hid from God, answered, no, nor their thoughts.

e Apud Laert. Vit. ejus, Valer. Maxim. l. 7. c. 2. extern. 8.

Henry's Complete Commentary on the Bible

      1 O LORD God, to whom vengeance belongeth; O God, to whom vengeance belongeth, show thyself.   2 Lift up thyself, thou judge of the earth: render a reward to the proud.   3 LORD, how long shall the wicked, how long shall the wicked triumph?   4 How long shall they utter and speak hard things? and all the workers of iniquity boast themselves?   5 They break in pieces thy people, O LORD, and afflict thine heritage.   6 They slay the widow and the stranger, and murder the fatherless.   7 Yet they say, The LORD shall not see, neither shall the God of Jacob regard it.   8 Understand, ye brutish among the people: and ye fools, when will ye be wise?   9 He that planted the ear, shall he not hear? he that formed the eye, shall he not see?   10 He that chastiseth the heathen, shall not he correct? he that teacheth man knowledge, shall not he know?   11 The LORD knoweth the thoughts of man, that they are vanity.

      In these verses we have,

      I. A solemn appeal to God against the cruel oppressors of his people, Psalms 94:1; Psalms 94:2. This speaks terror enough to them, that they have the prayers of God's people against them, who cry day and night to him to avenge them of their adversaries; and shall he not avenge them speedily? Luke 18:3; Luke 18:7. Observe here,

      1. The titles they give to God for the encouraging of their faith in this appeal: O God! to whom vengeance belongeth; and thou Judge of the earth. We may with boldness appeal to him; for, (1.) He is judge, supreme judge, judge alone, from whom every man's judgment proceeds. He that gives law gives sentence upon every man according to his works, by the rule of that law. He has prepared his throne for judgment. He has indeed appointed magistrates to be avengers under him (Romans 13:4), but he is the avenger in chief, to whom even magistrates themselves are accountable; his throne is the last refuge (the dernier ressort, as the law speaks) of oppressed innocency. He is universal judge, not of this city or country only, but judge of the earth, of the whole earth: none are exempt from his jurisdiction; nor can it be alleged against an appeal to him in any court that it is coram non judice--before a person not judicially qualified. (2.) He is just. As he has authority to avenge wrong, so it is his nature, and property, and honour. This also is implied in the title here given to him and repeated with such an emphasis, O God! to whom vengeance belongs, who wilt not suffer might always to prevail against right. This is a good reason why we must not avenge ourselves, because God has said, Vengeance is mine; and it is daring presumption to usurp his prerogative and step into his throne, Romans 12:19. Let this alarm those who do wrong, whether with a close hand, so as not to be discovered, or with a high hand, so as not to be controlled, There is a God to whom vengeance belongs, who will certainly call them to an account; and let it encourage those who suffer wrong to bear it with silence, committing themselves to him who judges righteously.

      2. What it is they ask of God. (1.) That he would glorify himself, and get honour to his own name. Wicked persecutors thought God had withdrawn and had forsaken the earth. "Lord," say they, "show thyself; make them know that thou art and that thou art ready to show thyself strong on the behalf of those whose hearts are upright with thee." The enemies thought God was conquered because his people were. "Lord," say they, "lift up thyself, be thou exalted in thy own strength. Lift up thyself, to be seen, to be feared; and suffer not thy name to be trampled upon and run down." (2.) That he would mortify the oppressors: Render a reward to the proud; that is, "Reckon with them for all their insolence, and the injuries they have done to thy people." These prayers are prophecies, which speak terror to all the sons of violence. The righteous God will deal with them according to their merits.

      II. A humble complaint to God of the pride and cruelty of the oppressors, and an expostulation with him concerning it, Psalms 94:3-6; Psalms 94:3-6. Here observe,

      1. The character of the enemies they complain against. They are wicked; they are workers of iniquity; they are bad, very bad, themselves, and therefore they hate and persecute those whose goodness shames and condemns them. Those are wicked indeed, and workers of the worst iniquity, lost to all honour and virtue, who are cruel to the innocent and hate the righteous.

      2. Their haughty barbarous carriage which they complain of. (1.) They are insolent, and take a pleasure in magnifying themselves. They talk high and talk big; they triumph; they speak loud things; they boast themselves, as if their tongues were their own and their hands too, and they were accountable to none for what they say or do, and as if the day were their own, and they doubted not but to carry the cause against God and religion. Those that speak highly of themselves, that triumph and boast, are apt to speak hardly of others; but there will come a day of reckoning for all their hard speeches which ungodly sinners have spoken against God, his truths, and ways, and people, Jude 1:15. (2.) They are impious, and take a pleasure in running down God's people because they are his (Psalms 94:5; Psalms 94:5): "They break in pieces thy people, O Lord! break their assemblies, their estates, their families, their persons, in pieces, and do all they can to afflict thy heritage, to grieve them, to crush them, to run them down, to root them out." God's people are his heritage; there are those that, for his sake, hate them, and seek their ruin. This is a very good plea with God, in our intercessions for the church: "Lord, it is thine; thou hast a property in it. It is thy heritage; thou hast a pleasure in it, and out of it the rent of thy glory in this world issues. And wilt thou suffer these wicked men to trample upon it thus?" (3.) They are inhuman, and take a pleasure in wronging those that are least able to help themselves (Psalms 94:6; Psalms 94:6); they not only oppress and impoverish, but they slay the widow and the stranger; not only neglect the fatherless, and make a prey of them, but murder them, because they are weak and exposed, and sometimes lie at their mercy. Those whom they should protect from injury they are most injurious to, perhaps because God has taken them into his particular care. Who would think it possible that any of the children of men should be thus barbarous?

      3. A modest pleading with God concerning the continuance of the persecution: "Lord, how long shall they do thus?" And again, How long? When shall this wickedness of the wicked come to an end?

      III. A charge of atheism exhibited against the persecutors, and an expostulation with them upon that charge.

      1. Their atheistical thoughts are here discovered (Psalms 94:7; Psalms 94:7): Yet they say, The Lord shall not see. Though the cry of their wickedness is very great and loud, though they rebel against the light of nature and the dictates of their own consciences, yet they have the confidence to say, "The Lord shall not see; he will not only wink at small faults, but shut his eyes at great ones too." Or they think they have managed it so artfully, under colour of justice and religion perhaps, that it will not be adjudged murder. "The God of Jacob, though his people pretend to have such an interest in him, does not regard it either as against justice or as against his own people; he will never call us to an account for it." Thus they deny God's government of the world, banter his covenant with his people, and set the judgment to come at defiance.

      2. They are here convicted of folly and absurdity. He that says either that Jehovah the living God shall not see or that the God of Jacob shall not regard the injuries done to his people, Nabal is his name and folly is with him; and yet here he is fairly reasoned with, for his conviction and conversion, to prevent his confusion (Psalms 94:8; Psalms 94:8): "Understand, you brutish among the people, and let reason guide you." Note, The atheistical, though they set up for wits, and philosophers, and politicians, yet are really the brutish among the people; if they would but understand, they would believe. God, by the prophet, speaks as if he thought the time long till men would be men, and show themselves so by understanding and considering: "You fools, when will you be wise, so wise as to know that God sees and regards all you say and do, and to speak and act accordingly, as those that must give account?" Note, None are so bad but means are to be used for the reclaiming and reforming of them, none so brutish, so foolish, but it should be tried whether they may not yet be made wise; while there is life there is hope. To prove the folly of those that question God's omniscience and justice the psalmist argues,

      (1.) From the works of creation (Psalms 94:9; Psalms 94:9), the formation of human bodies, which as it proves that there is a God, proves also that God has infinitely and transcendently in himself all those perfections that are in any creature. He that planted the ear (and it is planted in the head, as a tree in the ground) shall he not hear? No doubt he shall, more and better than we can. He that formed the eye (and how curiously it is formed above any part of the body anatomists know and let us know by their dissections) shall he not see? Could he give, would he give, that perfection to a creature which he has not in himself? Note, [1.] The powers of nature are all derived from the God of nature. See Exodus 4:11. [2.] By the knowledge of ourselves we may be led a great way towards the knowledge of God--if by the knowledge of our own bodies, and the organs of sense, so as to conclude that if we can see and hear much more can God, then certainly by the knowledge of our own souls and their noble faculties. The gods of the heathen had eyes and saw not, ears and heard not; our God has no eyes nor ears, as we have, and yet we must conclude he both sees and hears, because we have our sight and hearing from him, and are accountable to him for our use of them.

      (2.) From the works of providence (Psalms 94:10; Psalms 94:10): He that chastises the heathen for their polytheism and idolatry, shall not he much more correct his own people for their atheism and profaneness? He that chastises the children of men for oppressing and wronging one another, shall not he correct those that profess to be his own children, and call themselves so, and yet persecute those that are really so? Shall not we be under his correction, under whose government the whole world is? Does he regard as King of nations, and shall he not much more regard as the God of Jacob? Dr. Hammond gives another very probably sense of this: "He that instructs the nations (that is, gives them his law), shall not he correct, that is, shall not he judge them according to that law, and call them to an account for their violations of it? In vain was the law given if there will not be a judgment upon it." And it is true that the same word signifies to chastise and to instruct, because chastisement is intended for instruction and instruction should go along with chastisement.

      (3.) From the works of grace: He that teaches man knowledge, shall he not know? He not only, as the God of nature, has given the light of reason, but, as the God of grace, has given the light of revelation, has shown man what is true wisdom and understanding; and he that does this, shall he not know? Job 28:23; Job 28:28. The flowing of the streams is a certain sign of the fulness of the fountain. If all knowledge is from God, no doubt all knowledge is in God. From this general doctrine of God's omniscience, the psalmist not only confutes the atheists, who said, "The Lord shall not see (Psalms 94:7; Psalms 94:7), he will not take cognizance of what we do;" but awakens us all to consider that God will take cognizance even of what we think (Psalms 94:11; Psalms 94:11): The Lord knows the thoughts of man, that they are vanity. [1.] He knows those thoughts in particular, concerning God's conniving at the wickedness of the wicked, and knows them to be vain, and laughs at the folly of those who by such fond conceits buoy themselves up in sin. [2.] He knows all the thoughts of the children of men, and knows them to be, for the most part, vain, that the imaginations of the thoughts of men's hearts are evil, only evil, and that continually. Even in good thoughts there is a fickleness and inconstancy which may well be called vanity. It concerns us to keep a strict guard upon our thoughts, because God takes particular notice of them. Thoughts are words to God, and vain thoughts are provocations.