Verse-by-Verse Bible Commentary
Psalms 94:5

Clarke's Commentary

Verse Psalms 94:5. They break in pieces thy people — This was true of the Babylonians. Nehuchadnezzar slew many; carried the rest into captivity; ruined Jerusalem; overturned the temple; sacked, pillaged, and destroyed all the country.

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

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."The New Layman's Bible Commentary, p. 667.

"They prate" 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" Delitzsch thought that oppressors here were foreign powers, but as Maclaren pointed out, "There is nothing here to indicate that these oppressors were foreigners."Alexander Maclaren, Vol. III, p. 41. 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."Adam Clarke's Commentary on the Bible (London: T. Mason and G. Lane, 1837), Vol. III, p. 520.

Barnes' Notes on the Whole Bible

They break in pieces thy people - They tread down; they grind; they crush. The Hebrew word is often used as meaning to crush under foot; to trample on; and hence, it means to oppress. Lamentations 3:34; Isaiah 3:15.

And afflict - To wit, by oppression and wrong. If this refers to foreigners, it means that they did this by invasion and by the ravages of war.

Thine heritage - Thy people, regarded as an inheritance or possession. See Psalms 28:9, note; Psalms 33:12, note; Psalms 68:9, note; Psalms 74:2, note; Isaiah 19:25, note; Isaiah 47:6, note; 1 Peter 5:3, note.

Calvin's Commentary on the Bible

5They break in pieces thy people, O Jehovah! Having spoken of their discourse or language as vain-glorious and shameless, he proceeds to speak of their deeds, in cruelly persecuting the Church. It is hard that even the subjects of heathen princes should be subjected to unjust persecution, but a more intolerable thing still, that those who are God’s own people, his peculiar inheritance, should be trampled under the foot of tyranny. The prayer before us is one which, as I have already remarked, is given with the intention that we should prefer it ourselves, when we or others may be persecuted by wicked men, and especially intestine enemies. Our safety is dear to the Lord, not only as we are men, the workmanship of his hand, but as we are his peculiar heritage; and this should lead us, when wronged at any time, to betake ourselves to God with the more confidence. It is farther added — that they spare not the widow, and the orphan, and murder the stranger God, while he has commanded us in general to cultivate equity and justice in our common intercourse, has commended the orphan, widow, and stranger, to our peculiar care, as being more exposed to injury, and therefore more entitled to humanity and compassion. To treat such objects with cruelty argues a singular degree of impiety, and contempt of divine authority, and is not only an outrage of common justice, but the infraction of a privilege of special protection which God has condescended to cast around them. ⁽¹⁶⁾ They who are chargeable with such conduct, particularly provoke the divine anger. As to little children especially, their helplessness and tender age will even protect them from being attacked by dogs and wild beasts. And what shall we think of the monstrous inhumanity of men, who would make them the objects of their assault? We have here a specimen of the dreadful state of matters which must then have prevailed in the Church of God. The law was there, and the ordinances of divine appointment, yet we see to what an awful extent every species of wickedness abounded. Let us beware lest we fall into a similar state of corruption, and should it so happen under our own observation that men persecute the stranger, seize the widow, and rob the fatherless, let us, in imitation of the Psalmist, who would have us alleviate their misfortunes, pray God to undertake their defense.

(16) “Non seulement le droict commun est viole, mais aussi le privilege que Dieu a voulu ordonner pour les maintenir en sauvete et seurete.” — 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

1. A prayer for vengeance 94:1-7

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

These verses contain the specific offenses of the wicked. They glorify themselves, afflict God’s people, and think God will not do anything to oppose them.

Gill's Exposition of the Whole Bible

They break in pieces thy people, O Lord,.... Not the Israelites, as Kimchi; but the church of Christ, by their anathemas, cruel edicts, and persecutions; by confiscating their goods, imprisoning their persons, putting them to cruel deaths; and by such means think to "wear out" the saints of the most High, the Lord's covenant and peculiar people; which is mentioned as an aggravation of their sin, and as an argument with the Lord to arise on their behalf:

and afflict thine heritage; the church, styled God's heritage, 1 Peter 5:3, whom the Lord has chosen for his inheritance; and are dear to him, as his portion, his jewels, and even as the apple of his eye; and yet these are afflicted all manner of ways by their persecuting enemies, as Israel was of old in Egypt.

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.