Psalms 94
Plea for Divine Vengeance and Justice 1–7
Warning to the Foolish Oppressors 8–11
The Blessing of God's Discipline 12–15
Trust in the Lord, the Defender 16–23
Bible text: King James Version (1769 Blayney text) · Public domain
Study Notes for Psalms 94
Verse 1
to whom vengeance belongeth — Nqamah, vengeance, is God's own prerogative: 'To me belongeth vengeance, and recompence' (Deut 32:35); Paul cites it to forbid private revenge (Rom 12:19). 'Shew thyself' is yapha, to shine forth, as in 'thou… that dwellest between the cherubims, shine forth' (Ps 80:1).
Verse 2
Lift up thyself — Nasa, to lift, here a call for the Judge to rise, as in 'Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies' (Ps 7:6). 'Reward' is gemul, requital; its object is 'the proud' (ge'eh), the lofty, whose boasting fills vv.3–7.
Verse 3
how long shall the wicked — The doubled 'how long' is the cry of the afflicted, taken up by the martyrs: 'How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?' (Rev 6:10). 'Triumph' is alaz, to exult; the wicked exult while judgment waits.
Verse 7
The LORD shall not see — The wicked's creed, as in 'He hath said in his heart, God hath forgotten: he hideth his face; he will never see it' (Ps 10:11). The name used is Yah, a short form of the divine name, and 'God of Jacob' is the covenant title. Verses 8–11 answer the claim.
Verse 8
ye brutish among the people — Ba'ar, to be brutish, like cattle without understanding. 'A brutish man knoweth not; neither doth a fool understand this' (Ps 92:6) is the same charge. The 'fools' (kesil) are addressed from within 'the people', so Israel itself is rebuked; 'when will ye be wise?' summons them to learn.
Verse 9
He that planted the ear — Nata, to plant; 'formed' is yatsar, to mould as a potter does. The argument runs from maker to made: the Creator of hearing and sight must hear and see. 'The hearing ear, and the seeing eye, the LORD hath made even both of them' (Prov 20:12).
Verse 11
the thoughts of man, that they are vanity — Hebel, breath, vapour: man's reasonings, including the claim of v.7, are empty. Paul applies the verse, with 'the wise' for 'man', against worldly wisdom: 'The Lord knoweth the thoughts of the wise, that they are vain' (1 Cor 3:20).
Verse 12
Blessed is the man whom thou chastenest — Yasar, to chasten or instruct by correction, joined with lamad, 'teachest', and 'thy law' (torah). Correction is paired with instruction. 'Behold, happy is the man whom God correcteth' (Job 5:17); the thought is developed in Prov 3:11–12 and Heb 12:5–6.
Verse 13
rest from the days of adversity — Shaqat, to be quiet, undisturbed; the teaching of v.12 ends in rest. The 'pit' (shachath) dug for the wicked is the kind they dig for others: 'The heathen are sunk down in the pit that they made' (Ps 9:15). Until then the righteous wait, the delay being the 'how long' of v.3.
Verse 14
will not cast off his people — Natash, to abandon, is denied of the LORD; 'forsake' is azab, to leave. The ground is his own purpose: 'the LORD will not forsake his people for his great name's sake' (1 Sam 12:22). Paul draws on the promise in 'Hath God cast away his people?' (Rom 11:1–2).
Verse 16
Who will rise up for me — The question looks for a champion and finds none among men, as when the LORD 'saw that there was no man, and wondered that there was no intercessor' (Isa 59:16). 'Rise up' (qum) and 'stand up' (yatsab) are the verbs of a defender taking his place; v.17 gives the answer.
Verse 17
dwelt in silence — Dumah, silence, a word for death: 'The dead praise not the LORD, neither any that go down into silence' (Ps 115:17). 'Almost' is me'at, a little; the soul was within a little of it. The only help named is the LORD's, the answer to the question of v.16.
Verse 19
the multitude of my thoughts — Sar'aph, divided, anxious thoughts, set in 'multitude' (rob) against the LORD's 'comforts' (tanchumim), consolations. 'Delight' is sha'a, to take pleasure in or be soothed. Paul states the same abundance: 'For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ' (2 Cor 1:5).
Verse 20
the throne of iniquity — The seat of corrupt rule cannot 'have fellowship' (chabar, to join) with the LORD. It 'frameth' (yatsar, the verb 'formed' in v.9) mischief 'by a law' (choq, a decree): 'Woe unto them that decree unrighteous decrees' (Isa 10:1). Injustice is shaped into statute.
Verse 22
the rock of my refuge — Misgab, 'defence', is a high place beyond reach; tsur is a rock; machaseh is shelter. The images echo 'The LORD is my rock, and my fortress… my high tower' (Ps 18:2). After the wicked's 'throne' (v.20), the LORD is the psalmist's defence, and 'my God' makes it personal.