Psalms 94:4

Translation
King James Version
How long shall they utter and speak hard things? and all the workers of iniquity boast themselves?
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KJV (with Strong's)
How long shall they utter H5042 H8686 and speak H1696 H8762 hard things H6277? and all the workers H6466 H8802 of iniquity H205 boast H559 H8691 themselves?
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Complete Jewish Bible
They pour out insolent words, they go on bragging, all these evildoers.
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Berean Standard Bible
They pour out arrogant words; all workers of iniquity boast.
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American Standard Version
They prate, they speak arrogantly: All the workers of iniquity boast themselves.
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World English Bible Messianic
They pour out arrogant words. All the evildoers boast.
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Geneva Bible (1599)
They prate and speake fiercely: all the workers of iniquitie vaunt themselues.
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Young's Literal Translation
They utter--they speak an old saw, All working iniquity do boast themselves.
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See also
Psalms 31:18Psalms 52:1Daniel 7:25Psalms 140:3Revelation 13:5Revelation 13:6Jude 1:14
In the KJVVerse 15,436 of 31,102

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SUMMARY

Psalms 94:4 is a fervent lament from the psalmist, expressing profound anguish over the persistent and audacious defiance of the wicked. It vividly portrays their unbridled, oppressive speech and self-aggrandizing boasting, which seemingly continues without divine accountability. This verse encapsulates the deep frustration and yearning for God's intervention in the face of pervasive injustice and the apparent impunity of those who commit evil, serving as a desperate plea for the restoration of righteousness.

CONTEXT

  • Literary Context: Psalms 94:4 is situated within a powerful psalm of communal lament and a passionate appeal for divine justice, forming a crucial part of Book IV of the Psalms (Psalms 90-106). The verse immediately follows a direct invocation of God as the "God of vengeance" and a poignant rhetorical question, "How long, O Lord, how long shall the wicked exult?" (Psalms 94:1-3). This verse then elaborates on the specific nature of the wicked's offense—their arrogant and oppressive speech and self-glorification—setting the stage for the psalmist's detailed description of their violent and exploitative actions in subsequent verses (e.g., Psalms 94:5-7). The psalm progresses from a raw expression of distress to a confident declaration of God's ultimate judgment and unwavering faithfulness, culminating in a trust in divine retribution.
  • Historical & Cultural Context: While the psalm does not pinpoint a specific historical event, it powerfully reflects a period of significant social and judicial breakdown, likely within Israelite society. The "workers of iniquity" could represent corrupt internal officials, powerful oppressors, or even foreign adversaries who exploit the vulnerable and pervert justice. In ancient Near Eastern cultures, justice was often administered publicly by rulers or elders at the city gate, making the perversion of justice a grave societal concern and a direct affront to divine order. The public nature of their "hard things" and "boasting" suggests a brazen lack of fear of accountability, whether from human authorities or from God. This would have been deeply unsettling in a covenantal society that valued righteousness and divine law, as emphasized in foundational texts concerning justice, such as Deuteronomy 16:18-20.
  • Key Themes: This verse powerfully contributes to several overarching themes within the psalm and the broader biblical narrative. Firstly, it underscores the audacity and impunity of the wicked, who not only commit evil but openly defy God and oppress the righteous with their words. This theme is vividly echoed in other laments, such as the psalmist's struggle in Psalms 73:3-12, where the wicked are depicted as speaking arrogantly and boasting of their success. Secondly, it highlights the profound tension between divine justice and human suffering, as the psalmist grapples with God's apparent inaction in the face of such blatant evil, a common theological struggle found in books like Job and Habakkuk. Lastly, the repeated "How long?" throughout the psalm, including its implicit presence here, reflects a deep lament and a yearning for God's sovereign intervention to restore righteousness and execute judgment, ultimately affirming God's role as the righteous judge of all the earth (Psalms 9:7-8).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • utter (Hebrew, nâbaʻ, H5042): This word (H5042) means "to gush forth" or "to pour out." Figuratively, it denotes speaking abundantly, often with a sense of overflowing or emitting, whether good or bad words. In this context, it emphasizes the unrestrained and prolific nature of the wicked's speech, suggesting a continuous torrent of offensive words.
  • hard things (Hebrew, ʻâthâq, H6277): This term (H6277) signifies "impudent," "arrogancy," "grievous," or "stiff." It describes words that are not merely difficult to understand but are harsh, presumptuous, defiant, and oppressive. These are words that challenge authority, express insolence, and inflict harm, reflecting a hardened and unyielding disposition.
  • boast themselves (Hebrew, ʼâmar, H559): This word (H559) is a primitive root meaning "to say," but in its reflexive or intensive forms, as used here, it conveys "to boast oneself" or "to speak proudly." It indicates self-exaltation and a public display of perceived power or invincibility, often in defiance of God or human accountability. This boasting reveals profound pride and a blatant disregard for divine judgment.

Verse Breakdown

  • "How long shall they utter and speak hard things?": This rhetorical question, echoing the opening cry of the psalm, expresses the psalmist's profound anguish, impatience, and urgent plea for divine intervention. The phrase "utter and speak" (using two distinct Hebrew verbs, nâbaʻ and dâbar) emphasizes the continuous, deliberate, and pervasive nature of the wicked's oppressive and defiant verbal assault. The "hard things" refer to their harsh, arrogant, presumptuous, and potentially slanderous words directed against the righteous or even against God Himself. This clause highlights the prolonged and unceasing verbal aggression.
  • "and all the workers of iniquity boast themselves?": This second clause expands on the nature of the wicked's offense, emphasizing their self-exaltation and pride in their wrongdoing. "Workers of iniquity" identifies them as those whose very lives and actions are characterized by unrighteousness and injustice (from H6466, pâʻal, "to do or make" and H205, ʼâven, "iniquity"). Their boasting is a public, self-aggrandizing display of their perceived invincibility and a direct challenge to any notion of divine justice, further intensifying the psalmist's desperate cry for God to act decisively.

Literary Devices

Psalms 94:4 masterfully employs several potent literary devices to convey its message of lament and plea for justice. The most prominent is the Rhetorical Question, "How long shall they utter and speak hard things?," which is not intended to elicit a direct answer but to express the psalmist's intense frustration, anguish, and urgent appeal for God's intervention. This question functions as a cry of exasperation, highlighting the perceived delay in divine justice. The verse also utilizes Synonymous Parallelism, where the second clause, "and all the workers of iniquity boast themselves," reiterates and intensifies the idea presented in the first clause ("How long shall they utter and speak hard things?"). Both phrases describe the arrogant, defiant, and self-exalting verbal expressions of the wicked, reinforcing their brazenness and the depth of their offense. Furthermore, the use of the double verb "utter and speak" serves as an Intensification, emphasizing the continuous, deliberate, and pervasive nature of the wicked's harmful and offensive speech, underscoring the psalmist's prolonged suffering.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 94:4 powerfully articulates the age-old struggle of the righteous when confronted with the apparent prosperity and unchecked arrogance of the wicked. It raises fundamental questions about divine justice, sovereignty, and the timing of God's intervention. The psalmist's cry of "How long?" is a testament to the human longing for a God who sees, hears, and acts decisively against evil. It implicitly affirms God's ultimate authority to judge, even when His justice seems delayed, and challenges believers to maintain faith in His perfect timing and righteous character. The verse serves as a profound reminder that the boasting of the wicked is ultimately futile before the sovereign God who "knows the thoughts of man, that they are vanity" (Psalms 94:11). It invites us to trust that God will ultimately bring all hidden things to light and render justice.

REFLECTION AND APPLICATION

Psalms 94:4 resonates deeply in every generation, particularly when we witness injustice, oppression, and the brazen arrogance of those who seem to operate with impunity. The psalmist's "How long?" becomes our own cry when we see evil celebrated, truth suppressed, and the vulnerable exploited. This verse invites us to acknowledge our frustration and pain, validating our longing for righteousness to prevail. It challenges us to not grow weary in well-doing, even when the wicked boast, but to trust in God's ultimate sovereignty and His promise to judge the earth. Our response should be rooted in fervent prayer for justice, perseverance in faith, and a steadfast commitment to speaking truth and living righteously, knowing that God sees and will act in His perfect time. It reminds us that our hope is not in the immediate cessation of evil, but in the certain triumph of God's perfect justice.

Questions for Reflection

  • How do you typically react when you witness injustice or hear those who do evil boast about their actions?
  • In what ways does this verse challenge your patience or understanding of God's timing in bringing justice?
  • What practical steps can you take to uphold righteousness and speak truth, even when the "workers of iniquity" seem to prosper?

FAQ

What are "hard things" in this context?

Answer: In Psalms 94:4, "hard things" (Hebrew, ʻâthâq) refers not to concepts that are difficult to understand, but to words that are harsh, oppressive, arrogant, defiant, or presumptuous. These are words that inflict pain, challenge divine authority, or boast of impunity. They represent the verbal assault and spiritual arrogance of the wicked, often accompanied by threats, slanders, or open defiance of God's law. The phrase emphasizes the continuous and deliberate nature of their offensive speech, reflecting a hardened and unyielding disposition.

Why does the psalmist ask "How long?" if God is sovereign?

Answer: The question "How long?" is a classic expression of lament found throughout the Psalms (e.g., Psalms 13:1). It is not a question born of doubt in God's sovereignty, but rather a passionate plea and an expression of deep anguish, frustration, and impatience with the prolonged suffering and injustice witnessed. It reflects a tension between God's apparent inaction and His promised righteousness, urging Him to intervene and bring about His justice. It's a cry of faith, appealing to God's character and power, rather than questioning His existence or ultimate authority. It acknowledges God's sovereignty while pleading for its manifest demonstration.

CHRIST-CENTERED FULFILLMENT

While Psalms 94:4 expresses a cry for immediate earthly justice against the boasting of the wicked, its ultimate fulfillment and the definitive answer to the psalmist's "How long?" are found in the person and work of Jesus Christ. The "workers of iniquity" who "utter and speak hard things" and "boast themselves" find their ultimate judgment in Him. Jesus, the perfectly righteous one, endured the "hard things" spoken against Him—the slanders, false accusations, and boasts of His enemies—culminating in His crucifixion (Matthew 27:39-44). Yet, through His resurrection, He decisively silenced the boasting of sin and death, demonstrating His ultimate triumph over all evil powers (Colossians 2:15). His first coming was in humility, but His second coming will be in power and glory to execute perfect justice, silencing every arrogant tongue and judging all who boast against God (Revelation 19:11-16). Believers are called to endure patiently, knowing that Christ has overcome the world and will bring all hidden things to light, ensuring that every knee will bow and every tongue confess His Lordship (Philippians 2:10-11). The cross, in particular, exposes the futility of all human boasting apart from God's grace, inviting us to boast only in the Lord (Galatians 6:14; 1 Corinthians 1:31).

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Commentary on Psalms 94 verses 1–11

I. II. Main points1. 2. Sub-points(1.) (2.) Details

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 94
"Lord, how long shall the ungodly, how long shall the ungodly triumph?" [Psalm 94:3]. "They answer, and will speak wickedness, they all will speak that work unrighteousness" [Psalm 94:4]. What is their saying, but against God, when they say: What profits it us that we live thus? What will you reply? Does God truly regard our deeds? For because they live, they imagine that God knows not their actions. Behold, what evil happens unto them! If the officers knew where they were, they would arrest them; and they therefore avoid the officer's eyes, that they may escape instant apprehension; but no one can escape the eye of God, since He not only sees within the closet, but within the recesses of the heart. Even they themselves believe that nothing can escape God: and because they do evil, and are conscious of what they have done, and see that they live while God knows, though they would not live if the officer discovered them; they say unto themselves, These things please God: and, in truth, if they displeased Him, as they displease kings, as they displease judges, as they displease governors, as they displease recorders, yet could we escape the eye of God, as we do escape the eyes of those authorities? Therefore these things please God....Some righteous man comes, and says, Do not commit iniquity. Wherefore? That you may not die. Behold, iniquity I have committed: why do I not die? That man wrought righteousness: and he is dead: why is he dead? I have wrought iniquity: why has not God carried me off? Behold, that man did righteously: and why has He thus visited him? Why suffers He thus? They answer; this is the meaning of the word "answer:" for they have a reply to make; because they are spared, from the long-suffering of God, they discover an argument for their reply. He spares them for one reason, they answer for another, because they still live. For the Apostle tells us wherefore He spares, he expounds the grounds of the long-suffering of God: "And do you think this, O man, who judges those who do such things, and does the same, that you shall escape the judgment of God? Or do you despise the riches of His goodness, and forbearance, and long-suffering; not knowing that the long-suffering of God leads you to repentance?" "But you," that is, he who answers and says, If I displeased God, He would not spare me, hear what he works for himself; hear the Apostle; "but after your hardness and impenitent heart treasurest up into yourself 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 2:5-6] He therefore increases His long-suffering, you increase your iniquity. His treasure will consist in eternal mercy towards those who have not despised His mercy; but your treasure will be discovered in wrath, and what thou daily layest up little by little, you will find in the accumulated mass; you lay up by the grain, but you will find the whole heap. Omit not to watch your slightest daily sins: rivers are filled from the smallest drops.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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