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Commentary on Psalms 94 verses 12–23
The psalmist, having denounced tribulation to those that trouble God's people, here assures those that are troubled of rest. See Th2 1:6, Th2 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 (Psa 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 (Psa 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, Isa 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 (Psa 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, Psa 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, Rom 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 (Psa 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, Hos 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 (Psa 94:16); they abandoned themselves to all manner of impiety and immorality, and then their throne was a throne of iniquity, Psa 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 (Dan 6:7), and, when Daniel would not obey it, they assembled together against him (Psa 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 (Psa 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, Co2 1:8, Co2 1:9. He said, "My foot slippeth (Psa 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." Psa 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 (Psa 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, Ecc 4:1. When St. Paul was brought before Nero's throne of iniquity no man stood by him, Ti2 4:16. (2.) They looked up for it, Psa 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 (Psa 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 (Psa 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," Psa 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 (Psa 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 (Psa 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 (Psa 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.
"And the Lord shall recompense them according to their works, and after their own malice; the Lord our God shall destroy them" [Psalm 94:23]. The words, "after their own malice," are not said without meaning. I am benefited through them: and yet it is said to be their malice, and not their benefits. For assuredly He tries us, scourges us, by means of the wicked. To prepare us for what does He scourge us? Confessedly for the kingdom of heaven. "For He scourges every son whom He receives; for what son is he whom the father chastens not?" [Hebrews 12:7] and when God does this, He is teaching us in order to an eternal heritage: and this learning He often gives us by means of wicked men, through whom He tries and perfects our love, which He does will to be extended even to our enemies.. ..Thus also they who persecuted the Martyrs, by persecuting them on earth, sent them into heaven: knowingly they caused them the loss of the present life, while unconsciously they were bestowing upon them the gain of a future life: but, nevertheless, unto all who persevered in their wicked hatred of the righteous, will God recompense after their own iniquities, and in their own malice will He destroy them. For as the goodness of the righteous is hurtful unto the wicked, so is the iniquity of the wicked beneficial unto the righteous....
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SUMMARY
Psalms 94:23 serves as the climactic and resolute declaration within a psalm of fervent lament and imprecation, affirming the psalmist's unwavering conviction in God's ultimate and decisive justice. Following a detailed portrayal of the oppressive actions and arrogant disregard of the wicked, this verse emphatically pronounces divine retribution, asserting that the very iniquity and wickedness of the oppressors will be the instrument of their own downfall, executed by the sovereign hand of the LORD our God. It encapsulates the psalm's confident conclusion that evil will not prevail, and divine judgment is certain.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 94:23 employs several potent literary devices to convey its message of divine justice with unwavering conviction. Repetition is prominently used with the phrase "shall cut them off," appearing twice. This serves to underscore the absolute certainty, finality, and totality of God's judgment, creating a sense of inescapable doom for the wicked and unwavering assurance for the righteous. Parallelism, specifically synonymous parallelism, is evident in the pairing of "their own iniquity" and "their own wickedness," and the corresponding actions of "bring upon them" and "cut them off." This structure reinforces the idea that both the internal corruption and external actions of the wicked contribute synergistically to their downfall. The phrase "yea, the LORD our God shall cut them off" functions as an emphatic declaration or climactic affirmation, adding a solemn and powerful conclusion to the psalmist's argument, leaving no room for doubt about the divine agent of this ultimate justice. The entire verse also functions as a form of poetic justice, where the very nature of the wicked's sin becomes the means of their punishment, a powerful and ironic twist that highlights God's perfect righteousness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 94:23 stands as a robust declaration of God's active and righteous judgment, a foundational truth woven throughout the biblical narrative. It assures believers that divine justice is not merely an abstract concept but a certain reality, even when human systems of justice fail. The verse articulates the principle that God will not allow evil to triumph indefinitely, and that the very nature of sin carries within it the seeds of its own destruction, divinely orchestrated. This provides immense comfort to the oppressed and serves as a solemn warning to those who disregard God's law. It affirms God's moral governance over the universe and His commitment to His covenant people.
REFLECTION AND APPLICATION
In a world where injustice often seems to prevail and the wicked appear to prosper, Psalms 94:23 offers a profound anchor for the soul. It reminds us that our God is not a passive observer but an active, righteous Judge who will ultimately bring all things to account. This verse calls us to cultivate patience and unwavering trust in God's perfect timing, even when His justice seems delayed from our perspective. It encourages us to resist the temptation to take vengeance into our own hands, knowing that ultimate retribution belongs to the Lord, as it is written, "Vengeance is Mine; I will repay, says the Lord" (Romans 12:19). Furthermore, it serves as a sobering reminder that our own actions, whether good or evil, carry inherent consequences, and no one is exempt from God's righteous judgment. For the believer, it fosters a sense of security and hope, knowing that the God who sees our suffering will also bring an end to the reign of injustice, ensuring that the very evil that afflicts us will be the means of the oppressor's downfall, and His perfect justice will ultimately prevail.
Questions for Reflection
FAQ
Does this verse promote a vengeful attitude in believers?
Answer: No, this verse does not promote a vengeful attitude in believers, but rather expresses a deep trust in God's perfect and righteous justice. The psalmist, suffering under oppression, appeals to God, the ultimate Judge, to execute the justice that human systems have failed to provide. The emphasis is on God's action ("he shall bring upon them," "the LORD our God shall cut them off"), not on human retribution. While the language is strong, it reflects a cry for divine intervention against systemic evil, not a personal vendetta. New Testament teachings consistently call believers to forgive, love their enemies (Matthew 5:44), and leave vengeance to God (Romans 12:19). Therefore, Psalms 94:23 serves to assure believers that God sees injustice and will act, providing comfort and a basis for trusting His sovereignty, rather than inciting personal revenge.
CHRIST-CENTERED FULFILLMENT
Psalms 94:23 finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who embodies both divine justice and redemptive grace. While the psalm speaks of God bringing judgment upon the wicked through their own iniquity, Christ's work on the cross uniquely demonstrates this principle in a profound, redemptive way: He, "who knew no sin, was made to be sin for us, so that in Him we might become the righteousness of God" (2 Corinthians 5:21). Here, the iniquity and wickedness of humanity were "brought upon" Christ, not for His destruction, but for the salvation of those who believe. He bore the full weight of sin's consequences, allowing believers to be cut off from their sin and its condemnation. Furthermore, Jesus is revealed as the ultimate Judge, to whom "all judgment has been committed" by the Father (John 5:22). He will return not only as Savior but also as the righteous Judge (Acts 17:31), bringing final and decisive judgment upon all unrighteousness, cutting off all wickedness and establishing His eternal kingdom of justice and peace (Revelation 20:11-15). Thus, the psalmist's confident declaration of God's certain judgment is fully realized in the eschatological work of Christ, who will perfectly execute the divine retribution promised, ensuring that all evil is ultimately vanquished and justice eternally prevails.