Psa 94:1-7 | TDavid | STEP | PSALM 94 OVERVIEW . SUBJECT. The writer sees evil doers in power, and smarts under their oppressions. His sense of the divine sovereignty, of which he had been singing in the previous Psalm, leads him to appeal to God as the great Judge of the earth; this he does with much vehemence and importunity, evidently tingling under the lash of the oppressor. Confident in God's existence, and assured of his personal observation of the doings of men, the psalmist rebukes his atheistic adversaries, and proclaims his triumph in his God: he also interprets the severe dispensation of Providence to be in very deed most instructive chastisements, and so he counts those happy who endure them. The Psalm is another pathetic form of the old enigma -- "Wherefore do the wicked prosper?" It is another instance of a good man perplexed by the prosperity of the ungodly, cheering his heart by remembering that there is, after all, a King in heaven, by whom all things are overruled for good. DIVISIONS. In the psalmist utters his complaint against wicked oppressors. From he reasons against their sceptical notion that God did not notice the actions of men. He then shows that the Lord does bless his people and will deliver them, though for a while they may be chastened, . He again pleads for help in Ps 94:16, and declares his entire dependence upon God for preservation, ; yet a third time urges his complaint, ; and then concludes with the confident assurance that his enemies, and all other wicked men, would certainly be made to reap the due reward of their deeds, -- "yea, the Lord our God shall cut them off." EXPOSITION Verse 1 . O LORD God, to whom vengeance belongeth; 0 God, to whom vengeance belongeth, shew thyself: or, God of retribution, Jehovah, God of retribution, shine forth! A very natural prayer when innocence is trampled down, and wickedness exalted on high. If the execution of justice be a right thing, -- and who can deny the fact? -- then it must be a very proper thing to desire it; not out of private revenge, in which case a man would hardly dare to appeal to God, but out of sympathy with right, and pity for those who are made wrongfully to suffer, Who can see a nation enslaved, or even an individual downtrodden, without crying to the Lord to arise and vindicate the righteous cause? The toleration of injustice is here attributed to the Lord's being hidden, and it is implied that the bare sight of him will suffice to alarm the tyrants into ceasing their oppressions. God has but to show himself, and the good cause wins the day. He comes, he sees, he conquers! Truly in these evil days we need a manifest display of his power, for the ancient enemies of God and man are again struggling for the mastery, and if they gain it, woe unto the saints of God. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 1 . 0 LORD God , to whom vengeance belongeth. It may perhaps seem to accord too little with a lover of piety, so strenuously to urge upon God to show himself an avenger against the wicked, and to rouse Him as if He were lingering and procrastinating. But this supplication must be regarded in its proper bearing; for David does not pray, neither should we pray, that God would take vengeance on the wicked in the same way that men, inflamed with anger and hatred, are wont often to avenge themselves of their enemies, but that He would punish them after his own divine manner and measure. The vengeance of God is for the most part a medicine for the evil; but ours is at times destruction even to the good. Therefore truly the Lord is alone the God of revenges. For we, when we think we have inflicted a penalty upon our enemy, are often much mistaken. What injury to us was the body of our enemy? in depriving him of which we nevertheless express all our bitterness. What wounded thee and wrought thee harm and shame, was the spirit of thine enemy, and that thou art not able to seize and hold, but God is able; and He alone has such power that in no way can the spirit escape his strength and force. Leave vengeance with Him, and He will repay. He admonishes us, that if we ourselves wish to be avengers of our own pains and injuries we may hurt ourselves more deeply than our enemy: for when we take vengeance on him, we indeed wound and do violence to his body, which in itself is vile and of little regard; but in our own best and most precious part, that is, in our spirit; we ourselves, by losing patience, receive a deep stain, because when virtue and humanity have been expelled thence, we meanwhile incur faults to be atoned for therein. Wherefore God is entreated to become Himself the avenger of our injuries, for He alone knows aright and is able to avenge; and to become such an avenger that only the very thing which injured us may be punished. Some greedy man has cheated thee in money, may He punish avarice in him. A proud man has treated thee with scorn, may He destroy his pride, etc... This is vengeance most worthy to be inflicted of God, and by us to be sought. Jacopo Sadoleto. 1477-1547. Verse 1 . I do not think that we sufficiently attend to the distinction that exists between revenge and vengeance . "Revenge," says Dr. Johnson, "is an act of passion, vengeance of justice; injuries are revenged, crimes avenged." And it is from not attending to this essential distinction that the scorner has been led into such profane remarks, as if there were a vindictive spirit in the Almighty, and as if he found delight in wreaking vengeance on an adversary. The call which the psalmist here makes on God as a God to whom vengeance belongeth, is no other than if he had said, "O God, to whom justice belongeth!" Vengeance indeed is not for man, because with man's feelings and propensities it would ever degenerate into revenge. "I wilt be even with him," says nature; "I will be above him," says grace. Barton Bouchier. Verse 1 . The two divine names (El and Jehovah , -- God and Lord) recognize God as almighty, eternal, self existent, bound by covenant to his people, and alone entitled to take vengeance. J. A. Alexander. Verse 1-6. "Avenge, O Lord, thy slaughtered saints, whose bones Lie scattered on the Alpine mountains cold; Even them who kept thy truth so pure of old, When all our fathers worshipped stocks and stones, Forget not: in thy book record their groans Who were thy sheep, and in their ancient fold Slain by the bloody Piemontese that rolled Mother with infant down the rocks. Their moans The vales redoubled to the hills, and they To heaven. Their martyred blood and ashes sow Over all the Italian fields, where still doth sway The triple Tyrant; that from these may grow A hundredfold, who having learned the way, Early may fly the Babylonian woe." John Milton. HINTS FOR PASTORS AND LAYPERSONS Verse 1 . Retribution the prerogative of God alone. Under what aspects may we desire his rendering it. How, and when he will surely fulfil this righteous wish. Verse 1 . Vengeance belongs to God and not to man. Vengeance is better in the hands of God than of man. Let us fall into the hands of God, etc. G. R.

Psalms 94:1-7

PSALM 94 OVERVIEW.

SUBJECT. The writer sees evil doers in power, and smarts under their oppressions. His sense of the divine sovereignty, of which he had been singing in the previous Psalm, leads him to appeal to God as the great Judge of the earth; this he does with much vehemence and importunity, evidently tingling under the lash of the oppressor. Confident in God's existence, and assured of his personal observation of the doings of men, the psalmist rebukes his atheistic adversaries, and proclaims his triumph in his God: he also interprets the severe dispensation of Providence to be in very deed most instructive chastisements, and so he counts those happy who endure them. The Psalm is another pathetic form of the old enigma -- "Wherefore do the wicked prosper?" It is another instance of a good man perplexed by the prosperity of the ungodly, cheering his heart by remembering that there is, after all, a King in heaven, by whom all things are overruled for good.

DIVISIONS. In Psalms 94:1-7 the psalmist utters his complaint against wicked oppressors. From Psalms 94:8-11 he reasons against their sceptical notion that God did not notice the actions of men. He then shows that the Lord does bless his people and will deliver them, though for a while they may be chastened, Psalms 94:12-15. He again pleads for help in Ps 94:16, and declares his entire dependence upon God for preservation, Psalms 94:17-19; yet a third time urges his complaint, Psalms 94:20-21; and then concludes with the confident assurance that his enemies, and all other wicked men, would certainly be made to reap the due reward of their deeds, -- "yea, the Lord our God shall cut them off."

EXPOSITION

Verse 1. O LORD God, to whom vengeance belongeth; 0 God, to whom vengeance belongeth, shew thyself: or, God of retribution, Jehovah, God of retribution, shine forth! A very natural prayer when innocence is trampled down, and wickedness exalted on high. If the execution of justice be a right thing, -- and who can deny the fact? -- then it must be a very proper thing to desire it; not out of private revenge, in which case a man would hardly dare to appeal to God, but out of sympathy with right, and pity for those who are made wrongfully to suffer, Who can see a nation enslaved, or even an individual downtrodden, without crying to the Lord to arise and vindicate the righteous cause? The toleration of injustice is here attributed to the Lord's being hidden, and it is implied that the bare sight of him will suffice to alarm the tyrants into ceasing their oppressions. God has but to show himself, and the good cause wins the day. He comes, he sees, he conquers! Truly in these evil days we need a manifest display of his power, for the ancient enemies of God and man are again struggling for the mastery, and if they gain it, woe unto the saints of God.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 1. 0 LORD God, to whom vengeance belongeth. It may perhaps seem to accord too little with a lover of piety, so strenuously to urge upon God to show himself an avenger against the wicked, and to rouse Him as if He were lingering and procrastinating. But this supplication must be regarded in its proper bearing; for David does not pray, neither should we pray, that God would take vengeance on the wicked in the same way that men, inflamed with anger and hatred, are wont often to avenge themselves of their enemies, but that He would punish them after his own divine manner and measure. The vengeance of God is for the most part a medicine for the evil; but ours is at times destruction even to the good. Therefore truly the Lord is alone the God of revenges. For we, when we think we have inflicted a penalty upon our enemy, are often much mistaken. What injury to us was the body of our enemy? in depriving him of which we nevertheless express all our bitterness. What wounded thee and wrought thee harm and shame, was the spirit of thine enemy, and that thou art not able to seize and hold, but God is able; and He alone has such power that in no way can the spirit escape his strength and force. Leave vengeance with Him, and He will repay. He admonishes us, that if we ourselves wish to be avengers of our own pains and injuries we may hurt ourselves more deeply than our enemy: for when we take vengeance on him, we indeed wound and do violence to his body, which in itself is vile and of little regard; but in our own best and most precious part, that is, in our spirit; we ourselves, by losing patience, receive a deep stain, because when virtue and humanity have been expelled thence, we meanwhile incur faults to be atoned for therein. Wherefore God is entreated to become Himself the avenger of our injuries, for He alone knows aright and is able to avenge; and to become such an avenger that only the very thing which injured us may be punished. Some greedy man has cheated thee in money, may He punish avarice in him. A proud man has treated thee with scorn, may He destroy his pride, etc... This is vengeance most worthy to be inflicted of God, and by us to be sought. Jacopo Sadoleto. 1477-1547.

Verse 1. I do not think that we sufficiently attend to the distinction that exists between revenge and vengeance. "Revenge," says Dr. Johnson, "is an act of passion, vengeance of justice; injuries are revenged, crimes avenged." And it is from not attending to this essential distinction that the scorner has been led into such profane remarks, as if there were a vindictive spirit in the Almighty, and as if he found delight in wreaking vengeance on an adversary. The call which the psalmist here makes on God as a God to whom vengeance belongeth, is no other than if he had said, "O God, to whom justice belongeth!" Vengeance indeed is not for man, because with man's feelings and propensities it would ever degenerate into revenge. "I wilt be even with him," says nature; "I will be above him," says grace. Barton Bouchier.

Verse 1. The two divine names (El and Jehovah, -- God and Lord) recognize God as almighty, eternal, self existent, bound by covenant to his people, and alone entitled to take vengeance. J. A. Alexander.

Verse 1-6. "Avenge, O Lord, thy slaughtered saints, whose bones

Lie scattered on the Alpine mountains cold;

Even them who kept thy truth so pure of old,

When all our fathers worshipped stocks and stones,

Forget not: in thy book record their groans

Who were thy sheep, and in their ancient fold

Slain by the bloody Piemontese that rolled

Mother with infant down the rocks. Their moans

The vales redoubled to the hills, and they

To heaven. Their martyred blood and ashes sow

Over all the Italian fields, where still doth sway

The triple Tyrant; that from these may grow

A hundredfold, who having learned the way,

Early may fly the Babylonian woe." John Milton.

HINTS FOR PASTORS AND LAYPERSONS

Verse 1.

EXPOSITION

Verse 2. Lift up thyself, thou judge of the earth. Ascend thy judgment seat and be acknowledged as the ruler of men: and, moreover, raise thyself as men do who are about to strike with all their might; for the abounding sin of mankind requires a heavy blow from thy hand.

Render a reward to the proud, give them measure for measure, a fair retaliation, blow for blow. The proud look down upon the gracious poor and strike them from above, as a giant might hurl down blows upon his adversary; after the same manner, O Lord, lift up thyself, and "return a recompense upon the proud," and let them know that thou art far more above them than they can be above the meanest of their fellow men. The psalmist thus invokes the retribution of justice in plain speech, and his request is precisely that which patient innocence puts up in silence, when her looks of anguish appeal to heaven.

HINTS FOR PASTORS AND LAYPERSONS

Verse 2. The peculiar provocation of the sin of pride and its kindred vices. Its influence on the proud, on their follow men, and upon God himself. EXPOSITION Verse 3 . LORD, how long shall the wicked, how long shall the wicked triumph? Shall wrong for ever rule? Are slavery, robbery, tyranny, never to cease? Since there is certainly a just God in heaven, armed with almighty power, surely there must be sooner or later an end to the ascendancy of evil, innocence must one day find a defender. This "how long?" of the text is the bitter complaint of all the righteous in all ages, and expresses wonder caused by that great enigma of providence, the existence and predominance of evil. The sound "how long?" is very akin to howling, as if it were one of the saddest of all the utterances in which misery bemoans itself. Many a time has this bitter complaint been heard in the dungeons of the Inquisition, at the whipping posts of slavery, and in the prisons of oppression. In due time God will publish his reply, but the full end is not yet. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 3 . How long shall the wicked , how long, etc. Twice he saith it, because the wicked boast day after day, with such insolence and outrage, as if they were above control. John Trapp. Verse 3 . How long shall the wicked triumph? For "triumph ," the Hebrew word is wzl[y which signifies to exalt. That is, they give themselves vain applause on account of their prosperity, and declare their success both with words and with the gestures of their body, like peacocks spreading their feathers. How long shall they utter? etc. For "utter" the Hebrew is w[yby, they shall flow, they shall cast forth. The metaphor is taken from fountains springing out of the rock with a rush and abundance of water. Where the abundance of words is noted, their rashness, their waste and profusion, their sound and eagerness, their continuance and the difficulty of obstructing them. Le Blanc. Verse 3 . How long shall the wicked triumph? What answer shall we give , what date shall we put to this, "How long?" The answer is given in Psalms 94:23 , "He shall bring upon them their own iniquity, and shall cut them off in their own wickedness," etc. As if he had said, Except the Lord cut them off in their wickedness, they will never leave off doing wickedly. They are men of such a kind that there is no curing of them, they will never have done doing mischief until they be cut off by death, therefore God threatens death to deter men from sin. A godly man saith, "If God kill me, yet will I trust in him;" and some wicked men say (in effect, if not in the letter), Till God kills us we will sin against him. Joseph Caryl. Verse 3-4 . Triumph , utter and speak, boast. In the very terms wherein the Psalmist complains of the continued prevalence of the wicked, there is matter of comfort, for we have three (rather four, as in the authorised version) words to denote speaking, and only one, workers, to denote action, showing us that they are far more powerful with their tongues than with their hands. Hugo Cardinalis, quoted by Neale. HINTS FOR PASTORS AND LAYPERSONS Verse 3 . The sweet potion of the wicked -- present triumph. The gall which embitters it -- it is but temporary, and is prayed against. C. A. Davis.

EXPOSITION

Verse 4. How long shall they utter and speak hard things? The ungodly are not content with deeds of injustice, but they add hard speeches, boasting, threatening, and insulting over the saints. Will the Lord for ever endure this? Will he leave his own children much longer to be the prey of their enemies? Will not the insolent speeches of his adversaries and theirs at last provoke his justice to interfere? Words often wound more than swords, they are as hard to the heart as stones to the flesh; and these are poured forth by the ungodly in redundance, for such is the force of the word translated utter; and they use them so commonly that they become their common speech (they utter and speak them) -- will this always be endured?

And all the workers of iniquity boast themselves? -- they even soliloquise and talk to themselves, and of themselves, in arrogance of Spirit, as if they were doing some good deed when they crush the poor and needy, and spit their spite on gracious men. It is the nature of workers of iniquity to boast, just as it is a characteristic of good men to be humble -- will their boasts always be suffered by the great Judge, whose ear hears all that they say? Long, very long, have they had the platform to themselves, and loud, very loud, have been their blasphemies of God, and their railings at his saints -- will not the day soon come when the threatened heritage of shame and everlasting contempt shall be meted out to them?

Thus the oppressed plead with their Lord, and shall not God avenge his own elect? Will he not speak out of heaven to the enemy and say, "Why persecutest thou me"?

EXPOSITION

Verse 5. They break in pieces thy people, O LORD, grinding them with oppression, crushing them with contempt. Yet the men they break in pieces are God's own people, and they are persecuted because they are so; this is a strong plea for the divine interposition.

And afflict thine heritage, causing them sorrowful humiliation and deep depression of heart. The term, "thine heritage," marks out the election of the saints, God's peculiar interest and delight in them, his covenant relation, of long standing, to them and their fathers; this also is a storehouse of arguments with their faithful God. Will he not defend his own? Will a man lose his inheritance, or permit it to be contemptuously despoiled? Those who are ground down, and trampled on, are not strangers, but the choice and chosen ones of the Lord; how long will he leave them to be a prey to cruel foes

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 5. 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. Albert Barnes.

HINTS FOR PASTORS AND LAYPERSONS

Verse 5-10.

EXPOSITION

Verse 6. They slay the widow and the stranger, and murder the fatherless. They deal most arrogantly with those who are the most evident objects of compassion. The law of God especially commends these poor ones to the kindness of good men, and it is peculiar wickedness which singles them out to be the victims not only of fraud but of murder. Must not such inhuman conduct as this provoke the Lord? Shall the tears of widows, the groans of strangers, and the blood of orphans be poured forth in vain? As surely as there is a God in heaven, he will visit those who perpetrate such crimes; though he bear long with them, he will yet take vengeance, and that speedily.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 6. Widow; fatherless. An old Jewish writer (Philo Judaeus) has pointed out how aptly the titles of widow and orphan befitted the Hebrew nation, because it had no helper save God only, and was cut off from all other people by its peculiar rites and usages, whereas the Gentiles, by their mutual alliances and intercourse, had, as it were, a multitude of kindred to help them in any strait. J. M. Neale.

HINTS FOR PASTORS AND LAYPERSONS

Verse 6-9.

EXPOSITION

Verse 7. Yet they say, the Lord shall not see. This was the reason of their arrogance, and the climax of their wickedness: they were blindly wicked because they dreamed of a blind God. When men believe that the eyes of God are dim, there is no reason to wonder that they give full license to their brutal passions. The persons mentioned above not only cherished an infidel unbelief, but dared to avow it, uttering the monstrous doctrine that God is too far away to take notice of the actions of men.

Neither shall the God of Jacob regard it. Abominable blasphemy and transparent falsehood If God has actually become his people's God, and proved his care for them by a thousand acts of grace, how dare the ungodly assert that he will not notice the wrongs done to them? There is no limit to the proud man's profanity, reason itself cannot restrain him; he has broken through the bounds of common sense. Jacob's God heard him at the brook Jabbok; Jacob's God led him and kept him all his life long, and said concerning him and his family, "Touch not mine anointed, and do my prophets no harm;" and yet these brutish ones profess to believe that he neither sees nor regards the injuries wrought upon the elect people! Surely in such unbelievers is fulfilled the saying of the wise, that those whom the Lord means to destroy he leaves to the madness of their corrupt hearts.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 7. They say, the Lord shall not see. As if they had said, Though God should set himself to search us out, and would greatly wish to see what we are doing, yet he shall not. We will carry it so closely and cunningly, that the eye of God shall not reach us. Their works were so foul and bloody, that the sun might be ashamed to look upon them, and they were so secret that they believed God could not look upon them, or bring them to shame for them. Joseph Caryl.

Verse 7. The LORD... the God of Jacob. The divine names are, as usual, significant. That the self existent and eternal God should not see, is a palpable absurdity; and scarcely less so, that the God of Israel should suffer his own people to be slaughtered without even observing it. The last verb means to mark, note, notice. J. A. Alexander.