Psalms 94:6

KJV

They slay the widow and the stranger, and murder the fatherless.

KJV (with Strong's)

They slay {H2026}{H8799)} the widow {H490} and the stranger {H1616}, and murder {H7523}{H8762)} the fatherless {H3490}.

Complete Jewish Bible

They kill widows and strangers and murder the fatherless.

Berean Standard Bible

They kill the widow and the foreigner; they murder the fatherless.

American Standard Version

They slay the widow and the sojourner, And murder the fatherless.

Commentary

### SUMMARY
Psalms 94:6 serves as a stark and chilling indictment of the profound moral depravity of the wicked, who actively target and violently destroy the most defenseless members of society. This verse functions as a critical component of the psalmist's impassioned appeal to God, the sovereign Judge, imploring divine intervention and the righteous execution of judgment against those who flagrantly oppress the innocent and disregard divine law.

### CONTEXT
* **Literary Context:** Psalm 94 is a fervent communal lament, a passionate cry for divine judgment against the pervasive wickedness and injustice that plague the land. The psalm opens with an urgent appeal to God as the "God of vengeance" found in [Psalm 94:1](/psalms/94-1 "Psalm 94:1 - God of Vengeance"), vividly describing the arrogance and oppressive actions of the wicked in verses 3-5. Verse 6 stands as a horrifying climax to this description of evil, detailing the most heinous acts committed against the most vulnerable segments of society. Following this lament, the psalmist transitions to express profound confidence in God's ultimate justice and His steadfast role as a refuge for the righteous, as seen in [Psalm 94:12-15](/psalms/94-12-15 "Psalm 94:12-15 - Blessed is the One God Disciplines"), culminating in a powerful declaration of faith in God's righteous judgment in [Psalm 94:22-23](/psalms/94-22-23 "Psalm 94:22-23 - The Lord is My Defense").
* **Historical & Cultural Context:** In ancient Israelite society, the widow, the stranger (or resident alien), and the fatherless (orphan) consistently represented the most vulnerable and marginalized groups. Lacking traditional familial, tribal, or legal protections, their well-being was precarious. God's covenant law, as revealed throughout the Torah, repeatedly and explicitly commanded the Israelites to protect and care for these specific groups. Their exploitation was not merely a social injustice but a direct violation of divine righteousness and a profound affront to God's character. Passages such as [Deuteronomy 10:18](/deuteronomy/10-18 "Deuteronomy 10:18 - God's Love for the Vulnerable") and [Exodus 22:22-24](/exodus/22-22-24 "Exodus 22:22-24 - Do Not Afflict the Widow or Fatherless") underscore God's special concern for them, thereby highlighting the extreme severity of the crimes described in this verse.
* **Key Themes:** This verse contributes significantly to several overarching themes within Psalm 94 and the broader biblical narrative. It starkly illustrates the **Problem of Evil** and the urgent **Cry for Divine Justice**, emphasizing the biblical truth that God sees and will ultimately respond to human wickedness. It powerfully highlights the theme of **God's Heart for the Oppressed**, contrasting the oppressors' actions with God's inherent character as the steadfast defender of the defenseless. Furthermore, it underscores the critical theme of **Social Righteousness**, reminding readers that true piety extends beyond ritual and involves ethical conduct and compassionate care for the marginalized, a principle deeply embedded in the Mosaic Law and consistently championed by the prophetic tradition, as seen in passages like [Amos 5:24](/amos/5-24 "Amos 5:24 - Let Justice Roll Down"). The psalmist's lament serves as a profound model for how the righteous should respond to pervasive injustice: by appealing to the righteous Judge of all the earth.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Slay (Hebrew, _hârag'_ H2026):** This verb denotes the act of killing, often in a violent or destructive manner. While it can encompass various forms of taking a life, in this context, it emphasizes the brutal and direct physical violence inflicted upon the vulnerable. Its usage here highlights the immediate and devastating impact of the oppressors' actions.
* **Murder (Hebrew, _râtsach'_ H7523):** This term is notably stronger and more specific than _hârag_. It frequently refers to premeditated, unlawful killing, famously appearing in the Sixth Commandment, "You shall not murder" in [Exodus 20:13](/exodus/20-13 "Exodus 20:13 - The Sixth Commandment"). The psalmist's deliberate choice to employ both "slay" and "murder" creates a powerful synonymous parallelism, intensifying the heinousness of the acts and underscoring their malicious, intentional, and utterly unlawful nature.
* **Widow (Hebrew, _ʼalmânâh'_ H490), Stranger (Hebrew, _gêr'_ H1616), Fatherless (Hebrew, _yâthôwm'_ H3490):** This triad is profoundly significant and consistently appears throughout the Old Testament. These three groups represent the epitome of vulnerability and lack of protection in ancient Israelite society. The **widow** (lacking a male provider and protector), the **stranger** or resident alien (without tribal affiliation, land rights, or familial support), and the **fatherless** or orphan (lacking parental care and inheritance) were entirely dependent on the community's compassion and the specific legal protections mandated by God. To "slay" or "murder" them was not merely a crime against individuals but a direct affront to God's covenant and His very character as the righteous defender of the weak.

#### Verse Breakdown
* **"They slay the widow":** This initial clause immediately establishes the deliberate targeting of one of society's most vulnerable members. Widows, often without male family members to provide for or protect them, were exceptionally susceptible to exploitation and abuse. The act of "slaying" them reveals an extreme callousness, a complete disregard for human life, especially for those who could offer no resistance or defense.
* **"and the stranger":** The inclusion of the "stranger" (the resident alien or sojourner) further highlights the oppressors' indiscriminate cruelty and moral bankruptcy. Strangers, by definition, existed outside the traditional kinship and tribal structures that provided security in ancient Israel. They were often economic migrants or refugees, entirely dependent on the hospitality and justice of the host community. Their murder signifies a complete breakdown of social and moral order, a direct rejection of God's repeated commands to treat the alien with love and fairness, remembering Israel's own past as strangers in Egypt, as underscored in [Deuteronomy 10:19](/deuteronomy/10-19 "Deuteronomy 10:19 - Love the Sojourner").
* **"and murder the fatherless.":** This final clause intensifies the horror to its most profound degree. Orphans were the very embodiment of helplessness, completely dependent on the community for their survival and care. The use of "murder" (the stronger term _râtsach_) here, following "slay," emphasizes the premeditated and utterly immoral nature of the act against those who are most innocent and defenseless. It underscores the profound depravity of those who would target children who have lost their parents, demonstrating a complete absence of compassion, empathy, or fear of God.

#### Literary Devices
The psalmist employs several potent **literary devices** to convey the profound gravity of the injustice described in Psalms 94:6. The most prominent is **parallelism**, specifically a form of synonymous parallelism where the verbs "slay" and "murder" reinforce each other, intensifying the sense of violent, malicious killing and highlighting the intentionality of the acts. The listing of "the widow and the stranger, and the fatherless" forms a powerful **triadic structure**, a common rhetorical device in Hebrew poetry that emphasizes completeness and highlights the consistent and systematic targeting of the most vulnerable groups. This enumeration also serves as a form of **climax** or **ascension**, moving from a general act of killing ("slay") to the more specific and heinous act of "murdering" the utterly defenseless fatherless. The vivid and disturbing description of these atrocities also evokes strong **pathos**, designed to stir the emotions of the reader and, more importantly, to provoke a divine response from the righteous Judge, God Himself.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 94:6 stands as a powerful testament to the unwavering biblical emphasis on justice for the vulnerable and God's unyielding opposition to oppression. Theologically, it profoundly underscores God's character as the ultimate defender of the defenseless and the righteous Judge who will not tolerate unbridled wickedness. It reveals that true righteousness is not merely about ritual adherence or outward piety but is fundamentally about ethical conduct and compassionate care for those on the margins of society. The psalmist's lament over these specific atrocities reflects a deep understanding of God's heart, which consistently champions the cause of the weak against the powerful. The acts described are not just social injustices; they are direct affronts to God's moral order, His covenant relationship with Israel, and His very nature, which mandated the protection of these very groups.

* [Deuteronomy 10:18](/deuteronomy/10-18 "God's Justice for the Vulnerable")
* [Exodus 22:22-24](/exodus/22-22-24 "Do Not Afflict the Widow or Fatherless")
* [Isaiah 1:17](/isaiah/1-17 "Seek Justice, Defend the Oppressed")

### REFLECTION AND APPLICATION
Psalms 94:6 serves as a timeless mirror, reflecting the persistent and painful reality of injustice in our fallen world and calling believers to a profound and active response. It challenges us to move beyond passive observation of suffering and to actively engage in the pursuit of righteousness and the defense of the vulnerable. This verse compels us to cultivate a heart like God's, one that is deeply grieved by the exploitation of the defenseless and passionately committed to their protection and advocacy. In our contemporary context, this means recognizing and actively resisting systems, policies, or individual actions that marginalize, exploit, or harm the defenseless, whether they be the economically disadvantaged, refugees, victims of abuse, human trafficking, or those without a voice. Our faith demands that we not only pray for justice but also diligently work for it, advocating for the oppressed and supporting initiatives that uphold human dignity and protect the most fragile among us, all while trusting that God, the ultimate Judge, will indeed bring all injustice to account in His perfect timing.

#### Questions for Reflection
* **How does this verse challenge my understanding of justice and my personal responsibility towards the vulnerable in my community and the world at large?**
* **In what concrete, practical ways can I, or my faith community, actively advocate for or protect those who are marginalized and defenseless in today's society?**
* **How do I balance the biblical call to actively seek justice on earth with the theological truth that God is the ultimate Judge who will bring perfect justice in His sovereign time?**

### FAQ

**Why are these three groups (widow, stranger, fatherless) so frequently mentioned together in the Old Testament?**

Answer: These three groups—the widow, the stranger (or resident alien), and the fatherless (orphan)—are consistently grouped in the Old Testament because they represented the most vulnerable and unprotected segments of ancient Israelite society. They typically lacked the traditional social, economic, and legal safeguards provided by a male head of household, tribal affiliation, or land ownership. God's law, therefore, repeatedly singled them out for special protection and care, making their welfare a litmus test of Israel's faithfulness to the covenant and their commitment to social righteousness. To mistreat them was considered a grave sin and a direct affront to God's character, who identifies as their special defender, as seen in [Deuteronomy 24:17-22](/deuteronomy/24-17-22 "Deuteronomy 24:17-22 - Justice for the Vulnerable").

**Does this psalm advocate for human vengeance?**

Answer: While Psalm 94 expresses a fervent desire for justice and calls upon God, the "God of vengeance" in [Psalm 94:1](/psalms/94-1 "Psalm 94:1 - God of Vengeance"), it is crucial to understand that this is a plea directed exclusively to the divine Judge, not an incitement to personal or communal human vengeance. The psalmist is not advocating for individuals to take retribution into their own hands but is appealing to God's sovereign authority to intervene and right the wrongs committed by the wicked. It reflects a deep trust that ultimate justice belongs to God alone, and that He will, in His perfect timing and manner, vindicate the oppressed and punish the unrighteous. This aligns with the broader biblical principle that vengeance belongs to the Lord, as explicitly stated in [Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance Belongs to God").

### CHRIST-CENTERED FULFILLMENT
Psalms 94:6, with its raw and disturbing depiction of injustice against the most vulnerable, finds its ultimate fulfillment and redemptive answer in the person and redemptive work of Jesus Christ. While the psalmist cries out for divine judgment against oppressors, Jesus embodies the very heart of God for the marginalized and defenseless. His earthly ministry was characterized by radical compassion for the poor, the sick, the outcast, and those without status or power, identifying with the "least of these" as if ministering to Himself, a truth powerfully conveyed in [Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Identifying with the Least of These"). He did not merely lament injustice but actively challenged oppressive systems and demonstrated God's kingdom values of mercy, justice, and righteousness. Furthermore, Christ's atoning sacrifice on the cross is the definitive act of divine justice and love, addressing the root of all human evil—sin—and making possible a new creation where righteousness dwells. Through His glorious resurrection, He triumphed decisively over the powers of darkness that fuel oppression, guaranteeing that ultimately, every act of wickedness, including the slaying of the innocent, will be brought to account. The church, as Christ's continuing body on earth, is called to extend His mission, embodying God's profound concern for the widow, the stranger, and the fatherless, not through human vengeance, but through acts of sacrificial love, courageous advocacy, and diligent pursuit of justice, eagerly awaiting the day when Christ returns to establish perfect righteousness and wipe away every tear, as promised in [Revelation 21:4](/revelation/21-4 "Revelation 21:4 - No More Tears"). Indeed, the "pure and undefiled religion" James speaks of is precisely this active care for orphans and widows in their distress, as articulated in [James 1:27](/james/1-27 "James 1:27 - Pure Religion and Care for the Vulnerable"), a direct echo of God's ancient commands and Christ's living, transformative example.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 10:2

To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and [that] they may rob the fatherless!

Malachi 3:5

And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in [his] wages, the widow, and the fatherless, and that turn aside the stranger [from his right], and fear not me, saith the LORD of hosts.

Ezekiel 22:7

In thee have they set light by father and mother: in the midst of thee have they dealt by oppression with the stranger: in thee have they vexed the fatherless and the widow.

Jeremiah 7:6

[If] ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt:

Isaiah 13:15

Every one that is found shall be thrust through; and every one that is joined [unto them] shall fall by the sword.

Isaiah 13:18

[Their] bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children.

Jeremiah 22:3

Thus saith the LORD; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place.