Keil & Delitzsch

On Psalms 94:20-23

In the sixth strophe the poet confidently expects the inevitable divine retribution for which he has earnestly prayed in the introduction. יחברך is erroneously accounted by many (and by Gesenius too) as fut. Pual = יחבּרך = יחבּר עמּך, a vocal contraction together with a giving up of the reduplication in favour of which no example can be advanced. It is fut. Kal = יחברך, from יחבּר = יחבּר, with the same regression of the modification of the vowel

(Note: By means of a similar transposition of the vowel as is to be assumed in תּאהבוּ, Pro 1:22, it also appears that מדוּבּין = מוּסבּין (lying upon the table, ἀνακείμενοι) of the Pesach-Haggada has to be explained, which Joseph Kimchi finds so inexplicable that he regards it as a clerical error that has become traditional.)

as in יחנך = יחנך in Gen 43:29; Isa 30:19 (Hupfeld), but as in verbs primae gutturalis, so also in כּתבם, כּתבם, inflected from כּתב, Ew. ֗251, d. It might be more readily regarded as Poel than as Pual (like תּאכלנוּ, Job 20:26), but the Kal too already signifies to enter into fellowship (Gen 14:3; Hos 4:17), therefore (similarly to יגרך, Psa 5:5) it is: num consociabitur tecum. כּסּא is here the judgment-seat, just as the Arabic cursi directly denotes the tribunal of God (in distinction from Arab. 'l-‛arš, the throne of His majesty). With reference to הוּות vid., on Psa 5:10. Assuming that חק is a divine statute, we obtain this meaning for עלי־חק: which frameth (i.e., plots and executes) trouble, by making the written divine right into a rightful title for unrighteous conduct, by means of which the innocent are plunged into misfortune. Hitzig renders: contrary to order, after Pro 17:26, where, however, על־ישׁר is intended like ἕνεκεν δικαιοσύνης, Mat 5:10. Olshausen proposes to read יגוּרוּ (Psa 56:7; Psa 59:4) instead of יגודּוּ, just as conversely Aben-Ezra in Psa 56:7 reads יגודּוּ. But גּדד, גּוּד, has the secured signification of scindere, incidere (cf. Arab. jdd, but also chd, supra, p. 255), from which the signification invadere can be easily derived (whence גּדוּד, a breaking in, invasion, an invading host). With reference to דּם נקי vid., Psychology, S. 243 (tr. p. 286): because the blood is the soul, that is said of the blood which applies properly to the person. The subject to יגודו are the seat of corruption (by which a high council consisting of many may be meant, just as much as a princely throne) and its accomplices. Prophetic certainty is expressed in ויהי and ויּשׁב. The figure of God as משׂגּב is Davidic and Korahitic. צוּר מחסּי צוּר is explained from Psa 18:2. Since השׁיב designates the retribution as a return of guilt incurred in the form of actual punishment, it might be rendered "requite" just as well as "cause to return;" עליהם, however, instead of להם (Psa 54:7) makes the idea expressed in Psa 7:17 more natural. On ברעתם Hitzig correctly compares Sa2 14:7; Sa2 3:27. The Psalm closes with an anadiplosis, just as it began with one; and אלהינוּ affirms that the destruction of the persecutor will follow as surely as the church is able to call Jahve its God.

Matthew Henry

On Psalms 94:12-23

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.

Spurgeon's Treasury of David

They gather themselves together against the soul of the righteous, so many are there of them that they crowd their assemblies, and carry their hard measures with enthusiasm; they are the popular party, and are eager to put down the saints. In counsel, and in action, they are unanimous; their one resolve is to hold their own tyrannical position, and put down the godly party. And condemn the innocent blood. They are great at slander and false accusation, nor do they stick at murder; no crime is too great for them, if only they can trample on the servants of the Lord. This description is historically true in reference to persecuting times; it has been fulfilled in England, and may be again if Popery is to advance in future time at the same rate as in the past few years. The dominant sect has the law on its side, and blasts that it is the national church; but the law which establishes and endows one religion rather than another is radically an injustice. God has no fellowship with it, and therefore the synagogue of Ritualism will yet be a stench in the nostrils of all sane men. What evil times are in store for us it is not for us to prophesy; it is ours to leave the matter in the hands of him who cannot be in fellowship with an oppressive system, and will not always endure to be insulted to his face by Popish idols, and their priests.

Tyndale Study Notes

On Psalms 94:18-23

94:18-19 The psalmist’s experience of slipping contrasts with God’s promise to stand with him (94:12-13; see 15:5; 93:1).

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