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Commentary on Psalms 94 verses 1–11
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 Wicked persecutors thought God had withdrawn and had forsaken the earth.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.
"And they have said, The Lord shall not see" [Psalm 94:7]: He observes not, regards not these things: He cares for other matters, He understands not. These are the two assertions of the wicked: one which I have just quoted, "These things have you done, and I held my tongue, and you thought unrighteousness, that I will be like yourself." What means, "that I will be like yourself"? You think that I see your deeds, and that they are pleasing unto Me, because I do not punish them. There is another assertion of the wicked: because God neither regards these things, nor observes that He may know how I live, God heeds me not. Does then God make any reckoning of me? Or does He even take account of me? Or of men in general? Unhappy man! He cared for you, that you might exist: does He not care that thou live well? Such then are the words of these last; "and yet they have said, The Lord shall not see: neither shall the God of Jacob regard it."
However, with the other class of unbelievers who either believe that there is no divine power or that it has nothing to do with human affairs, I am not sure that an argument should be undertaken on any subject of dutiful devotion, although hardly anyone can be found nowadays who is so foolish as to dare to say even in his own heart, “There is no God.” But other fools are not lacking who have said, “The Lord shall not see,” that is, he does not extend his providence to these earthly affairs. Accordingly, in those books which I wish your charity to read, along with the description of the city of God, if God wills and for whom he wills, I shall justify the belief that not only does God exist—and this belief is so ingrained in nature that hardly any impiety ever tears it out—but that he regulates human affairs, from governing human beings to rewarding the just with blessedness in the company of the holy angels and condemning the wicked to the lot of the bad angels.
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SUMMARY
Psalms 94:7 powerfully articulates the audacious and self-deceptive declaration of the wicked, who, in their pride and presumed impunity, assert that the sovereign God of Israel is either oblivious to their transgressions or indifferent to the suffering they inflict. This verse encapsulates humanity's fallen tendency to deny divine accountability, setting the critical theological stage for the psalmist's subsequent, forceful rebuttal that unequivocally affirms God's unwavering omniscience, omnipresence, and unyielding commitment to justice.
CONTEXT
Literary Context: Psalm 94 is a fervent communal lament, serving as a passionate appeal for divine intervention against rampant injustice and oppression. The psalm unfolds as a profound theological dialogue, contrasting the psalmist's anguish over the wicked's apparent triumph with a confident affirmation of God's ultimate sovereignty and justice. Verses 1-7 meticulously describe the wicked's actions—their boasting, cruelty, and blatant disregard for God's law and His people. Verse 7, specifically, articulates their fundamental theological error: the deluded belief that God "shall not see" or "regard" their deeds. This audacious denial of divine omniscience and active concern serves as the climax of their arrogance, directly preceding the psalmist's powerful and logical refutation in Psalms 94:8-11, where he challenges their foolishness by reminding them that the One who made the eye surely sees, and the One who formed the ear surely hears. The psalm then transitions into a confident declaration of God's faithfulness and ultimate judgment, culminating in the assurance that God will not abandon His people (Psalms 94:14) and will bring the wicked's iniquity back upon them (Psalms 94:23).
Historical & Cultural Context: The backdrop of Psalm 94 reflects a societal condition where the righteous are oppressed, and the wicked appear to prosper without immediate consequence. This scenario is a recurring lament theme throughout the Old Testament, where the people of God frequently faced internal corruption or external threats, leading to profound questions about divine justice. In ancient Israel, justice was ideally administered by judges and elders at the city gates, reflecting God's own righteous character. When human justice failed, or when oppressors acted with impunity, the people would appeal directly to God, the ultimate Judge of all the earth. The reference to "the God of Jacob" is profoundly significant, evoking the covenantal relationship established with the patriarch Jacob (Israel) and his descendants. This title underscores God's unwavering faithfulness to His covenant people and His steadfast commitment to their well-being and justice, even amidst their suffering. The wicked's denial of God's "regard" for "the God of Jacob" implies a profound rejection of the covenant itself and God's active involvement in human affairs, particularly in upholding justice for His chosen nation.
Key Themes: This verse powerfully contributes to several overarching themes within Psalm 94 and the broader biblical narrative. Firstly, it highlights the denial of divine omniscience and omnipotence, as the wicked foolishly believe their actions are hidden from God's sight or beyond His concern. This delusion is a recurring motif for those who act contrary to God's will, as seen in Psalm 10:11. Secondly, it underscores the theme of divine justice and retribution. The wicked's assertion that God "shall not see" or "regard" their actions is a direct challenge to God's character as a righteous Judge who will ultimately bring all deeds into account. The psalmist's subsequent argument vehemently refutes this, affirming God's active role in upholding justice and punishing evil. Thirdly, the verse sets up the profound contrast between human arrogance and divine sovereignty. The wicked's boastful pronouncements are presented as utterly foolish when juxtaposed with the infinite wisdom and power of the Creator, who formed the eye and ear (Psalms 94:9). This establishes the foundational truth that no human action, thought, or intention can escape the all-seeing gaze and discerning judgment of the Lord.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 94:7 employs several powerful literary devices to convey its message and expose the folly of the wicked. The most prominent is Irony: the wicked, who are spiritually blind to God's omnipresence and omniscience, audaciously declare that God Himself is blind. Their statement is a profound demonstration of their own spiritual darkness and self-deception, ironically highlighting the very divine attribute they deny. There is also clear Synonymous Parallelism between the phrases "The LORD shall not see" and "neither shall the God of Jacob regard [it]." Both clauses convey the same core idea of God's supposed lack of awareness or concern, reinforcing the wicked's misguided belief through repetition and slightly varied emphasis, thereby intensifying the theological error. Furthermore, the verse uses a subtle form of Anthropomorphism by attributing human sensory perception ("see," "regard") to God, which is then immediately denied by the wicked. This sets up the psalmist's forceful counter-argument in subsequent verses, where he uses the same anthropomorphic language to assert God's true, infinite capacity for sight and understanding, thereby exposing the utter folly of the wicked's limited human perspective.
THEOLOGICAL AND THEMATIC CONNECTIONS
The denial of God's omniscience and active regard, as expressed in Psalms 94:7, strikes at the very heart of biblical theology. It represents a fundamental misunderstanding of God's nature as the sovereign Creator and righteous Judge. If God does not "see" or "regard," then moral accountability is nullified, and the universe operates without divine oversight, leading to chaos and unpunished evil. However, the consistent biblical witness affirms God's perfect knowledge, His omnipresence, and His unwavering commitment to justice. This verse, therefore, serves as a crucial point of tension, highlighting the human tendency to rationalize sin by minimizing God's attributes, while simultaneously setting the stage for the psalmist's powerful affirmation of God's inescapable sovereignty and ultimate justice. It reminds us that every action, whether public or private, is performed before the eyes of the living God, who will ultimately set all things right.
REFLECTION AND APPLICATION
Psalms 94:7 serves as a profound mirror for both the oppressed and the potential oppressor, challenging our perceptions of divine oversight and justice. For those who feel overwhelmed by the apparent triumph of evil, or who suffer under injustice, this verse, by articulating the wicked's delusion, offers a powerful counter-narrative: God is neither blind nor indifferent. He sees every tear, hears every cry, and is intimately aware of every act of injustice. This truth should ignite a deep-seated hope and steadfast trust in God's active sovereignty, even when His justice seems delayed. It calls believers to persevere in righteousness, knowing that their struggles are seen and their faith is not in vain. Conversely, for anyone tempted to act wickedly, believing their deeds are hidden or inconsequential, this verse stands as a stark and inescapable warning. No secret sin, no hidden motive, no act of oppression escapes the all-seeing eyes of the Lord. It compels us to live with an acute awareness of God's omnipresence, shaping our choices, words, and actions in light of His ultimate judgment and perfect righteousness. Our lives are lived before an audience of One, and true wisdom begins with acknowledging His inescapable gaze.
Questions for Reflection
FAQ
Who are "they" in this verse, and what does their statement reveal about them?
Answer: "They" refers to the wicked, the oppressors, and those who act with impunity, as described throughout Psalm 94. These are individuals who "boast themselves" (v. 4), "break in pieces thy people, O LORD" (v. 5), and "murder the widow and the stranger, and murder the fatherless" (v. 6). Their statement, "The LORD shall not see, neither shall the God of Jacob regard [it]," reveals a profound spiritual blindness and arrogance. It indicates a willful denial of God's attributes—His omniscience (all-seeing) and His active justice/providence (regard). They operate under the delusion that their actions are hidden from God or that He is indifferent to human suffering, thereby removing any perceived divine accountability for their evil deeds. This self-deception allows them to continue in their wickedness without fear of consequence, a common characteristic of those who reject God's authority (see Psalm 14:1).
Why is God referred to specifically as "the God of Jacob" in this context?
Answer: The title "the God of Jacob" is highly significant and deeply covenantal. It refers to Yahweh, the God who entered into a special, enduring relationship with Jacob (whose name was changed to Israel) and his descendants. This designation emphasizes God's faithfulness to His covenant people, His historical acts of deliverance, and His commitment to their well-being and justice. When the wicked declare that "the God of Jacob" will not "regard" their actions, they are not just denying a generic deity's oversight; they are specifically denying the covenant God's active involvement and concern for His chosen people, particularly in the face of oppression. This makes their denial even more audacious, as it implies a rejection of God's very character as the faithful, covenant-keeping God who hears the cries of His people and acts on their behalf, as He did for Jacob in his struggles (e.g., Genesis 31:42).
CHRIST-CENTERED FULFILLMENT
Psalms 94:7, with its portrayal of the wicked's denial of God's oversight, finds its ultimate and profound Christ-centered fulfillment in the person and work of Jesus Christ. The very omniscience and active regard that the wicked deny in the Old Testament are perfectly embodied in Jesus. He is the pre-existent Word, through whom all things were made, and in whom all things hold together (John 1:1-3; Colossians 1:16-17). As God incarnate, Jesus demonstrated perfect knowledge of human hearts and hidden deeds, seeing Nathaniel under the fig tree (John 1:48) and knowing the thoughts of His accusers (Matthew 9:4). More significantly, the "God of Jacob" who "regards" the suffering of His people is perfectly revealed in Christ, who took on human flesh to suffer with and for humanity, ultimately offering Himself as the Lamb of God who takes away the sin of the world. The wicked's delusion that God will not see or judge is utterly shattered by Christ's first coming, which initiated the kingdom of God, and will be definitively crushed at His second coming, when He returns as the righteous Judge of all the earth and every deed is brought into the light (Revelation 20:11-15). In Christ, God's perfect sight, discerning regard, and unwavering commitment to justice are not merely abstract concepts but living realities that guarantee the ultimate vindication of the righteous and the just condemnation of all who deny His sovereign rule.