Verse-by-Verse Bible Commentary
Psalms 94:12

Clarke's Commentary

Verse Psalms 94:12. Blessed is the man whom thou chastenest — תיסרנו teyasserennu, whom thou instructest; and teachest him out of thy law. Two points here are worthy of our most serious regard:

1. God gives knowledge to man: gives him understanding and reason.

2. He gives him a revelation of himself; he places before that reason and understanding his Divine law.

This is God's system of teaching; and the human intellect is his gift, which enables man to understand this teaching. We perhaps may add a third thing here; that as by sin the understanding is darkened, he gives the Holy Spirit to dispel this darkness from the intellect, in order that his word may be properly apprehended and understood. But he gives no new faculty; he removes the impediments from the old, and invigorates it by his Divine energy.

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

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" 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."H. C. Leupold, p. 672. In the New Testament, Hebrews 12 stresses the benefit and the necessity of such chastening. (For a fuller discussion of this see Vol. 10 of our New Testament Series of Commentaries (Hebrews), pp. 293-296.)

"Rest from adversity… until the pit be digged for the wicked" 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" 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" 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."The Interpreter's Bible, p. 509.

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."W. E. Addis, p. 389. 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.

Barnes' Notes on the Whole Bible

Blessed is the man whom thou chastenest, O Lord - “Happy the man;” or “Oh the blessedness of the man.” See the notes at Psalms 1:1. The word here rendered “chastenest” does not mean to chasten in the sense of afflicting or punishing. It means here to instruct; to warn; to admonish; to exhort. So the word is employed in Proverbs 9:7; Job 4:3; Psalms 16:7. The meaning here is, that the man is blessed or happy whom God so “instructs, warns, or teaches,” that he understands the principles of the divine administration. Such a man will see reasons for confidence in him in trouble, and for calmness of mind until punishment is brought upon his enemies.

And teachest him out of thy law - Causest him, from thy word, to understand the great principles of thy government.

Calvin's Commentary on the Bible

12Blessed is the man whom thou hast instructed, O God! The Psalmist now passes from the language of censure to that of consolation, comforting himself and others of the Lord’s people with the truth, that though God might afflict them for a time, he consulted their true interests and safety. At no period of life is this a truth which it is unnecessary to remember, called as we are to a continued warfare. God may allow us intervals of ease, in consideration of our weakness, but would always have us exposed to calamities of various kinds. The audacious excesses to which the wicked proceed we have already noticed. Were it not for the comfortable consideration that they are a blessed people whom God exercises with the cross, our condition would be truly miserable. We are to consider, that in calling us to be his people, he has separated us from the rest of the world, to participate a blessed peace in the mutual cultivation of truth and righteousness. The Church is often cruelly oppressed by tyrants under color of law — the very case of which the Psalmist complains in this psalm; for it is evident that he speaks of domestic enemies, pretending to be judges in the nation. Under such circumstances, a carnal judgment would infer, that if God really concerned himself in our welfare he would never suffer these persons to perpetrate such enormities. To prevent this, the Psalmist would have us distrust our own ideas of things, and feel the necessity of that wisdom which comes from above. I consider the passage to mean that it is only in the Lord’s school we can ever learn to maintain composure of mind, and a posture of patient expectation and trust under the pressure of distress. The Psalmist declares that the wisdom which would bear us onward to the end, with an inward peace and courage under long-continued trouble, is not natural to any of us, but must come from God. ⁽²⁶⁾ Accordingly, he exclaims, that those are the truly blessed whom God has habituated through his word to the endurance of the cross, and prevented from sinking under adversity by the secret supports and consolations of his own Spirit.

The words with which the verse begins, Blessed is the man whom thou hast instructed, have no doubt a reference to chastisements and experience of the cross, but they also comprehend the gift of inward illumination; and afterwards the Psalmist adds, that this wisdom, which is imparted by God inwardly, is, at the same time, set forth and made known in the Scriptures. ⁽²⁷⁾ In this way he puts honor upon the use of the written word, as we find Paul saying, that all things

“were written for our learning, that we, through patience and comfort of the Scriptures, might have hope” (Romans 15:4)

This shows from what quarter we are to derive our patience — the oracles of God, which supply us with matter of hope for the mitigation of our griefs. In short, what the Psalmist means is summarily this: Believers must, in the first place, be exhorted to exercise patience, not to despond under the cross, but wait submissively upon God for deliverance; and next, they must be taught how this grace is to be obtained, for we are naturally disposed to abandon ourselves to despair, and any hope of ours would speedily fail, were we not taught from above that all our troubles must eventually issue in salvation. We have here the Psalmist’s testimony to the truth, That the word of God provides us with abundant ground of comfort, and that none who rightly avails himself of it need ever count himself unhappy, or yield himself to hopelessness and despondency. One mark by which God distinguishes the true from the false disciple is, that of his being ready and prepared to bear the cross, and waiting quietly for the Divine deliverance, without giving way to fretfulness and impatience. A true patience does not consist in presenting an obstinate resistance to evils, or in that unyielding stubbornness which passed as a virtue with the Stoics, but in a cheerful submission to God, based upon confidence in his grace. On this account it is with good reason that the Psalmist begins by laying it down as a fundamental truth, necessary to be learned by all the Lord’s people, That the end of those temporary persecutions, to which they are subjected, is their being brought at last to a blessed rest after their enemies have done their worst. He might have contented himself with saying, that the truly blessed were those who had learned from God’s word to bear the cross patiently, but that he might the more readily incline them to a cheerful acquiescence in the Divine disposals, he subjoined a statement of the consolation which tends to mitigate the grief of their spirits. Even supposing that a man should bear his trials without a tear or a sigh, yet if he champ the bit in sullen hopelessness — if he only hold by such principles as these, “We are mortal creatures,” “It is vain to resist necessity, and strive against fate,” “Fortune is blind” — this is obstinacy rather than patience, and there is concealed opposition to God in this contempt of calamities under color of fortitude. The only consideration which will subdue our minds to a tractable submission is, that God, in subjecting us to persecutions, has in view our being ultimately brought into the enjoyment of a rest. Wherever there reigns this persuasion of a rest prepared for the people of God, and a refreshment provided under the heat and turmoil of their troubles, that they may not perish with the world around them, — this will prove enough, and more than enough, to alleviate any present bitterness of affliction.

(26) “Les hommes ne sont point si sages, qu’au milieu des afflictions continuelles ils taschent d’un courage paisible de parvenir jusques au but; mais qui ceste sagesse-la leur est donnee de Dieu.” — Fr.

(27) “Mais le Prophete adjouste incontinent, que ceste sagesse laquelle Dieu nous inspire au dedans, nous est quant-et-quant proposee et manifestee en la Loy.” — Fr.

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

2. A warning for evildoers 94:8-15

Dr. Constable's Expository Notes

Oppression from the wicked is discipline that God permits for His people (cf. Habakkuk 1:5-11). Because of this the writer saw it had value. However, he also believed that God would relieve the godly and not forsake His faithful ones. Eventually God will execute justice, and this will encourage people to follow the path of righteousness.

Gill's Exposition of the Whole Bible

Blessed is the man whom thou chastenest, O Lord,.... Much more happy now, and hereafter, than the proud insulting persecutor of him; he is chastened of the Lord, that he might not be condemned with the world; he is chastened not in wrath, but in love; not with the chastisement of a cruel one, nor indeed of a magistrate nor a master; but of a tenderhearted father, who always does it for his profit and advantage, and therefore is he "blessed", or happy; for these chastenings are tokens of God's love, evidences of sonship, or of a man's being an adopted child of God; are for, and do work for good, either temporal, spiritual, or eternal, and even in every sense; and, besides, the Lord grants his presence in them, supports under them, and teaches by them, as follows:

and teachest him out of thy law; or "doctrine" f; and may be understood of the doctrine of the Gospel, as well as of the law; the Lord teaches by his Spirit, his word, and providences; and, even by afflictive ones, he teaches men their sins and transgressions, and shows them wherein they have exceeded; brings them to a sense and confession of them, repentance and reformation; he teaches them hereby their duty, both to himself and all men, which they have neglected, and departed from; he teaches many lessons of faith, patience, humility, self-denial, and submission to his will in the school of affliction; here they learn much of God, of his power and faithfulness, truth, goodness, grace, and love, and of evangelical doctrines; of his everlasting love, of eternal election, the covenant of grace, the righteousness of Christ, and salvation by him; which the Lord makes known unto them at such seasons, and on which account they are pronounced blessed, or happy persons.

f מתורתך "ex lege", sc. "doctrina verbi tui", Michaelis.

Henry's Complete Commentary on the Bible

      12 Blessed is the man whom thou chastenest, O LORD, and teachest him out of thy law;   13 That thou mayest give him rest from the days of adversity, until the pit be digged for the wicked.   14 For the LORD will not cast off his people, neither will he forsake his inheritance.   15 But judgment shall return unto righteousness: and all the upright in heart shall follow it.   16 Who will rise up for me against the evildoers? or who will stand up for me against the workers of iniquity?   17 Unless the LORD had been my help, my soul had almost dwelt in silence.   18 When I said, My foot slippeth; thy mercy, O LORD, held me up.   19 In the multitude of my thoughts within me thy comforts delight my soul.   20 Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law?   21 They gather themselves together against the soul of the righteous, and condemn the innocent blood.   22 But the LORD is my defence; and my God is the rock of my refuge.   23 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.

      The psalmist, having denounced tribulation to those that trouble God's people, here assures those that are troubled of rest. See 2 Thessalonians 1:6; 2 Thessalonians 1:7. He speaks comfort to suffering saints from God's promises and his own experience.

      I. From God's promises, which are such as not only save them from being miserable, but secure a happiness to them (Psalms 94:12; Psalms 94:12): Blessed is the man whom thou chastenest. Here he looks above the instruments of trouble, and eyes the hand of God, which gives it another name and puts quite another color upon it. The enemies break in pieces God's people (Psalms 94:5; Psalms 94:5); they aim at no less; but the truth of the matter is that God by them chastens his people, as the father the son in whom he delights, and the persecutors are only the rod he makes use of. Howbeit they mean not so, neither doth their heart think so,Isaiah 10:5-7. Now it is here promised,

      1. That God's people shall get good by their sufferings. When he chastens them he will teach them, and blessed is the man who is thus taken under a divine discipline, for none teaches like God. Note, (1.) The afflictions of the saints are fatherly chastenings, designed for their instruction, reformation, and improvement. (2.) When the teachings of the word and Spirit go along with the rebukes of Providence they then both manifest men to be blessed and help to make them so; for then they are marks of adoption and means of sanctification. When we are chastened we must pray to be taught, and look into the law as the best expositor of Providence. It is not the chastening itself that does good, but the teaching that goes along with it and is the exposition of it.

      2. That they shall see through their sufferings (Psalms 94:13; Psalms 94:13): That thou mayest give him rest from the days of adversity. Note, (1.) There is a rest remaining for the people of God after the days of their adversity, which, though they may be many and long, shall be numbered and finished in due time, and shall not last always. He that sends the trouble will send the rest, that he may comfort them according to the time that he has afflicted them. (2.) God therefore teaches his people by their troubles, that he may prepare them for deliverance, and so give them rest from their troubles, that, being reformed, they may be relieved, and that the affliction, having done its work, may be removed.

      3. That they shall see the ruin of those that are the instruments of their sufferings, which is the matter of a promise, not as gratifying any passion of theirs, but as redounding to the glory of God: Until the pit is digged (or rather while the pit is digging) for the wicked, God is ordering peace for them at the same time that he is ordaining his arrows against the persecutors.

      4. That, though they may be cast down, yet certainly they shall not be cast off, Psalms 94:14; Psalms 94:14. Let God's suffering people assure themselves of this, that, whatever their friends do, God will not cast them off, nor throw them out of his covenant or out of his care; he will not forsake them, because they are his inheritance, which he will not quit his title to nor suffer himself to be disseised of. St. Paul comforted himself with this, Romans 11:1.

      5. That, bad as things are, they shall mend, and, though they are now out of course, yet they shall return to their due and ancient channel (Psalms 94:15; Psalms 94:15): Judgment shall return unto righteousness; the seeming disorders of Providence (for real ones there never were) shall be rectified. God's judgment, that is, his government, looks sometimes as if it were at a distance from righteousness, while the wicked prosper, and the best men meet with the worst usage; but it shall return to righteousness again, either in this world or at the furthest in the judgment of the great day, which will set all to-rights. Then all the upright in heart shall be after it; they shall follow it with their praises, and with entire satisfaction; they shall return to a prosperous and flourishing condition, and shine forth out of obscurity; they shall accommodate themselves to the dispensations of divine Providence, and with suitable affections attend all its motions. They shall walk after the Lord,Hosea 11:10. Dr. Hammond thinks this was most eminently fulfilled in the destruction of Jerusalem first, and afterwards of heathen Rome, the crucifiers of Christ and persecutors of Christians, and the rest which the churches had thereby. Then judgment returned even to righteousness, to mercy and goodness, and favour to God's people, who then were as much countenanced as before they had been trampled on.

      II. From his own experiences and observations.

      1. He and his friends had been oppressed by cruel and imperious men, that had power in their hands and abused it by abusing all good people with it. They were themselves evil-doers and workers of iniquity (Psalms 94:16; Psalms 94:16); they abandoned themselves to all manner of impiety and immorality, and then their throne was a throne of iniquity,Psalms 94:20; Psalms 94:20. Their dignity served to put a reputation upon sin, and their authority was employed to support it, and to bring about their wicked designs. It is a pity that ever a throne, which should be a terror to evil-doers and a protection and praise to those that do well, should be the seat and shelter of iniquity. That is a throne of iniquity which by the policy of its council frames mischief, and by its sovereignty enacts it and turns it into a law. Iniquity is daring enough even when human laws are against it, which often prove too weak to give an effectual check to it; but how insolent, how mischievous, is it when it is backed by a law! Iniquity is not the better, but much the worse, for being enacted by law; nor will it excuse those that practise it to say that they did but do as they were bidden. These workers of iniquity, having framed mischief by a law, take care to see the law executed; for they gather themselves together against the soul of the righteous, who dare not keep the statutes of Omri nor the law of the house of Ahab; and they condemn the innocent blood for violating their decrees. See an instance in Daniel's enemies; they framed mischief by a law when the obtained an impious edict against prayer (Daniel 6:7), and, when Daniel would not obey it, they assembled together against him (Psalms 94:11; Psalms 94:11) and condemned his innocent blood to the lions. The best benefactors of mankind have often been thus treated, under colour of law and justice, as the worst of malefactors.

      2. The oppression they were under bore very hard upon them, and oppressed their spirits too. Let not suffering saints despair, though, when they are persecuted, they find themselves perplexed and cast down; it was so with the psalmist here: His soul had almost dwelt in silence (Psalms 94:17; Psalms 94:17); he was at his wits' end, and knew not what to say or do; he was, in his own apprehensions, at his life's end, ready to drop into the grave, that land of silence. St. Paul, in a like case, received a sentence of death within himself,2 Corinthians 1:8; 2 Corinthians 1:9. He said, "My foot slippeth (Psalms 94:18; Psalms 94:18); I am going irretrievably; there is no remedy; I must fall. I shall one day perish by the hand of Saul. My hope fails me; I do not find such firm footing for my faith as I have sometimes found." Psalms 73:2. He had a multitude of perplexed entangled thoughts within him concerning the case he was in and the construction to be made of it, and concerning the course he should take and what was likely to be the issue of it.

      3. In this distress they sought for help, and succour, and some relief. (1.) They looked about for it and were disappointed (Psalms 94:16; Psalms 94:16): "Who will rise up for me against the evil-doers? Have I any friend who, in love to me, will appear for me? Has justice any friend who, in a pious indignation at unrighteousness, will plead my injured cause?" He looked, but there was none to save, there was none to uphold. Note, When on the side of the oppressors there is power it is no marvel if the oppressed have no comforter, none that dare own them, or speak a good word for them, Ecclesiastes 4:1. When St. Paul was brought before Nero's throne of iniquity no man stood by him,2 Timothy 4:16. (2.) They looked up for it, Psalms 94:20; Psalms 94:20. They humbly expostulate with God: "Lord, shall the throne of iniquity have fellowship with thee? Wilt thou countenance and support these tyrants in their wickedness? We know thou wilt not." A throne has fellowship with God when it is a throne of justice and answers the end of the erecting of it; for by him kings reign, and when they reign for him their judgments are his, and he owns them as his ministers, and whoever resist them, or rise up against them, shall receive to themselves damnation; but, when it becomes a throne of iniquity, it has no longer fellowship with God. Far be it from the just and holy God that he should be the patron of unrighteousness, even in princes and those that sit in thrones, yea, though they be the thrones of the house of David.

      4. They found succour and relief in God, and in him only. When other friends failed, in him they had a faithful and powerful friend; and it is recommended to all God's suffering saints to trust in him. (1.) God helps at a dead lift (Psalms 94:17; Psalms 94:17): "When I had almost dwelt in silence, then the Lord was my help, kept me alive, kept me in heart; and unless I had made him my help, by putting my trust in him and expecting relief from him, I could never have kept possession of my own soul; but living by faith in him has kept my head above water, has given me breath, and something to say." (2.) God's goodness is the great support of sinking spirits (Psalms 94:18; Psalms 94:18): "When I said, My foot slips into sin, into ruin, into despair, then thy mercy, O Lord! held me up, kept me from falling, and defeated the design of those who consulted to cast me down from my excellency," Psalms 62:4. We are beholden not only to God's power, but to his pity, for spiritual supports: Thy mercy, the gifts of thy mercy and my hope in thy mercy, held me up. God's right hand sustains his people when they look on their right hand and on their left and there is none to uphold; and we are then prepared for his gracious supports when we are sensible of our own weakness and inability to stand by our own strength, and come to God, to acknowledge it, and to tell him how our foot slips. (3.) Divine consolations are the effectual relief of troubled spirits (Psalms 94:19; Psalms 94:19): "In the multitude of my thoughts within me, which are noisy like a multitude, crowding and jostling one another like a multitude, and very unruly and ungovernable, in the multitude of my sorrowful, solicitous, timorous thoughts, thy comforts delight my soul; and they are never more delightful than when they come in so seasonably to silence my unquiet thoughts and keep my mind easy." The world's comforts give but little delight to the soul when it is hurried with melancholy thoughts; they are songs to a heavy heart. But God's comforts will reach the soul, and not the fancy only, and will bring with them that peace and that pleasure which the smiles of the world cannot give and which the frowns of the world cannot take away.

      5. God is, and will be, as a righteous Judge, the patron and protector of right and the punisher and avenger of wrong; this the psalmist had both the assurance of and the experience of. (1.) He will give redress to the injured (Psalms 94:22; Psalms 94:22): "When none else will, nor can, nor dare, shelter me, the Lord is my defence, to preserve me from the evil of my troubles, from sinking under them and being ruined by them; and he is the rock of my refuge, in the clefts of which I may take shelter, and on the top of which I may set my feet, to be out of the reach of danger." God is his people's refuge, to whom they may flee, in whom they are safe and may be secure; he is the rock of their refuge, so strong, so firm, impregnable, immovable, as a rock: natural fastnesses sometimes exceed artificial fortifications. (2.) He will reckon with the injurious (Psalms 94:23; Psalms 94:23): He shall render to them their own iniquity; he shall deal with them according to their deserts, and that very mischief which they did and designed against God's people shall be brought upon themselves: it follows, He shall cut them off in their wickedness. A man cannot be more miserable than his own wickedness will make him if God visit it upon him: it will cut him in the remembrance of it; it will cut him off in the recompence of it. This the psalm concludes with the triumphant assurance of: Yea, the Lord our God, who takes our part and owns us for his, shall cut them off from any fellowship with him, and so shall make them completely miserable and their pomp and power shall stand them in no stead.