Psalm 94:1 Komentář

This psalm was penned when the church of God was under hatches, oppressed and persecuted; and it is an appeal to God, as the judge of heaven and earth, and an address to him, to appear for his people against his and their enemies. Two things this psalm speaks: - I. Conviction and terror to the persecutors (Psa 94:1-11), showing them their danger and folly, and arguing with them. II. Comfort and peace to the persecuted (Psa 94:12-23), assuring them, both from God's promise and from the psalmist's own experience, that their troubles would end well, and God would, in due time, appear to their joy and the confusion of those who set themselves against them. In singing this psalm we must look abroad upon the pride of oppressors with a holy indignation, and the tears of the oppressed with a holy compassion; but, at the same time, look upwards to the righteous Judge with an entire satisfaction, and look forward, to the end of all these things, with a pleasing hope.

In these verses we have, I. A solemn appeal to God against the cruel oppressors of his people, Psa 94:1, Psa 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? Luk 18:3, Luk 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 (Rom 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, Rom 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, Psa 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, Jde 1:15. (2.) They are impious, and take a pleasure in running down God's people because they are his (Psa 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 (Psa 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 (Psa 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 (Psa 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 (Psa 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 Exo 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 (Psa 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 (Psa 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 (Psa 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.

INTRODUCTION TO PSALM 94 Some, as Jarchi and others, think this psalm was written by Moses; others, with greater probability, assign it to David; as do the Septuagint, Vulgate Latin, and all the Oriental versions; and which all but the Syriac version say it was composed to be sung on the fourth day of the week, on which day the Talmudists say it was sung; see the argument of the preceding psalm. This psalm and others, that go before and follow, are without any title in the Hebrew Bible: the title of it in the Syriac version is, "a Psalm of David, concerning the company of Korah, Dathan, and Abiram; but spiritually, concerning the persecution against the church;'' not of the oppression of the Israelites in Egypt, as some; nor of the Jews in their present exile, as Kimchi; but rather of the people of God under the tyranny of antichrist; who are represented as complaining of his insults and cruelty, and as comforting themselves in the hopes of deliverance, and in the view of his destruction.

O Lord God, to whom vengeance belongeth,.... As it does to God, and to him only; not to Heathen deities, one of which has the name of Vengeance given it, Act 28:4, nor to Satan, the enemy and avenger, and his spiteful principalities and powers; nor to men, who are not to exercise private revenge on their fellow creatures; only to civil magistrates, to whom public revenge belongs, they being God's viceregents, and representing him; otherwise to God only it belongs, against whom sin is committed; and he will, in his own time and way, execute it; he is "the God of revenges" (e), as the words may be rendered; and this is applicable to Christ, who is the true Jehovah, and God over all: it was he that took vengeance on Sodom and Gomorrah, and rained from the Lord fire and brimstone on them; and who took vengeance on the inventions of the Israelites in the wilderness; and when he came in the flesh, he came with vengeance to destroy Satan and his works, as it was promised and prophesied he should, Isa 35:4, forty years after his death, resurrection, and ascension, he came in his power and kingdom, and took vengeance on the Jewish nation, for their unbelief and rejection of him, Luk 21:22, and at the opening of the sixth seal his wrath came upon Rome Pagan in a manner intolerable to them, for their cruel persecutions of his church and people; and the cry of the souls under the altar was much like what is uttered in this psalm; see Rev 6:9, and at the time of his spiritual coming and reign he will avenge the blood of his saints on Rome Papal, or antichrist, whom he will destroy with the breath of his mouth, and the saints will be called upon to rejoice, and will rejoice, when they see the vengeance, Rev 18:20 and his personal coming will be in flaming fire, to take vengeance on them that know not God, and obey not his Gospel, and when all the wicked will suffer the vengeance of eternal fire, Th2 1:8. O God, to whom vengeance belongeth; which is repeated to observe the certainty of it, and to express the vehement and importunate desire of the psalmist, and those he represents, that he would show himself to be so, follows: show thyself; or "shine forth" (f), as in Psa 80:1 either at his incarnation, when he appeared as the dayspring from on high; yea, as the sun of righteousness; or, in the ministry of the Gospel, the great light which shone first on the inhabitants of Judea and Galilee, and then on the Gentile world; or in his gracious presence with his people, which is expressed by causing his face to shine upon them, Psa 80:7, or in the protection of them, and destruction of their enemies; which is a showing himself strong on their behalf, an appearing to the joy of the one, and the confusion of the other; and in this manner will Christ show himself in the latter day. (e) "Deus ultionum", V. L. Pagninus, Montanus, Junius & Tremellius, Piscator, &c. (f) "irradia", Montanus; "illucesce", Junius & Tremellius, Piscator; "effulsit", Cocceius; "adfulge", Michaelis.

Let us now attend to the Psalm. "The Lord is the God of vengeance; the God of vengeance has dealt confidently" [Psalm 94:1]. Do you think that He does not punish? "The God of vengeance" punishes. What is, "The God of vengeance"? The God of punishments. Thou murmurest surely because the bad are not punished: yet do not murmur, lest you be among those who are punished. That man has committed a theft, and lives: you murmur against God, because he who committed a theft on you dies not....Therefore, if you would have another correct his hand, you must first correct your tongue: you would have him correct his heart towards man, correct your heart towards God; lest perchance, when you desire the vengeance of God, if it come, it find you first. For He will come: He will come, and will judge those who continue in their wickedness, ungrateful for the prolongation of His mercy, for His long-suffering, treasuring up unto themselves wrath against the day of wrath, and revelation of the righteous judgment of God, who will render to every man according to his deeds: [Romans 2:4-6] because, "The Lord is the God of vengeance," therefore has He "dealt confidently."...Our safety is our Saviour: in Him He would place the hope of all the needy and poor. And what says He? "I will deal confidently in Him." What means this? He will not fear, will not spare the lusts and vices of men. Truly, as a faithful physician, with the healing knife of preaching in His hand, He has cut away all our wounded parts. Therefore such as He was prophesied and preached beforehand, such was He found....How great things then did He, of whom it is said, "He taught them as one having authority," say unto them? "Woe unto you, Scribes and Pharisees, hypocrites!" What great things did He say unto them, before their face? He feared no one. Why? Because He is the God of vengeance. For this reason He spared them not in words, that they might remain for Him after to spare them in judgment; because if they were unwilling to accept the healing of His word, they would afterwards incur their Judge's doom. Wherefore? Because He has said, "The Lord is the God of vengeance, the God of vengeance has dealt confidently;" that is, He has spared no man in word. He who spared not in word when about to suffer, will He spare in judgment when about to judge? He who in His humility feared no man, will He fear any man in His glory? From His dealing thus confidently in time past, imagine how He will deal at the end of time. Murmur not then against God, who seems to spare the wicked; but be thou good, and perhaps for a season He may not spare you the rod, that He may in the end spare you in judgment....

David (Heb 4:7) exhorts men to praise God for His greatness, and warns them, in God's words, against neglecting His service. (Psa 95:1-11) The terms used to express the highest kind of joy. rock--a firm basis, giving certainty of salvation (Psa 62:7).

The first strophe prays that God would at length put a judicial restraint upon the arrogance of ungodliness. Instead of חופיע (a less frequent form of the imperative for הופע, Ges. ֗53, rem. 3) it was perhaps originally written הופיעה (Psa 80:2), the He of which has been lost owing to the He that follows. The plural נקמות signifies not merely single instances of taking vengeance (Eze 25:17, cf. supra Psa 18:48), but also intensively complete revenge or recompense (Jdg 11:36; Sa2 4:8). The designation of God is similar to אל גּמלות in Jer 51:56, and the anadiplosis is like Psa 94:3, Psa 94:23, Psa 93:1, Psa 93:3. הנּשׂא, lift Thyself up, arise, viz., in judicial majesty, calls to mind Psa 7:7. השׁיב גּמוּל is construed with על (cf. ל, Psa 28:4; 59:18) as in Joe 3:4. With גּאים accidentally accord ἀγαυός and κύδεΐ γαίων in the epic poets.