September 11, 2024
But they say!
Psalm 94
Scott Meyers
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 94:7
[A]nd they say, "The LORD does not see;
the God of Jacob does not perceive."
Psalm 94
The LORD Will Not Forsake His People
1
O LORD, God of vengeance,
O God of vengeance, shine forth!
2
Rise up, O judge of the earth;
repay to the proud what they deserve!
3
O LORD, how long shall the wicked,
how long shall the wicked exult?
4
They pour out their arrogant words;
all the evildoers boast.
5
They crush your people, O LORD,
and afflict your heritage.
6
They kill the widow and the sojourner,
and murder the fatherless;
7
and they say, “The LORD does not see;
the God of Jacob does not perceive.”
8
Understand, O dullest of the people!
Fools, when will you be wise?
9
He who planted the ear, does he not hear?
He who formed the eye, does he not see?
10
He who disciplines the nations, does he not rebuke?
He who teaches man knowledge—
11
the LORD—knows the thoughts of man,
that they are but a breath.
1
94:11
Septuagint they are futile
12
Blessed is the man whom you discipline, O LORD,
and whom you teach out of your law,
13
to give him rest from days of trouble,
until a pit is dug for the wicked.
14
For the LORD will not forsake his people;
he will not abandon his heritage;
15
for justice will return to the righteous,
and all the upright in heart will follow it.
16
Who rises up for me against the wicked?
Who stands up for me against evildoers?
17
If the LORD had not been my help,
my soul would soon have lived in the land of silence.
18
When I thought, “My foot slips,”
your steadfast love, O LORD, held me up.
19
When the cares of my heart are many,
your consolations cheer my soul.
20
Can wicked rulers be allied with you,
those who frame
2
94:20
Or fashion
injustice by statute?
21
They band together against the life of the righteous
and condemn the innocent to death.
3
94:21
Hebrew condemn innocent blood
22
But the LORD has become my stronghold,
and my God the rock of my refuge.
23
He will bring back on them their iniquity
and wipe them out for their wickedness;
the LORD our God will wipe them out.
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: Vengeance
The word vengeance is used in Ps. 94:1 to describe one way in which the Lord brings about justice in the world. Individual Israelites were forbidden to seek personal vengeance (Lev. 19:18). However, it was the duty of the civil government to ensure just retribution against wrongdoers (Ex. 21:20).
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 94:1 Vengeance is founded on God’s justice. He brings his righteous judgment on those who oppose him and harm his people (see Deut. 32:41, 43; Ps. 18:47). God will judge the unfaithful among his own people as well as the Gentiles (see 99:8).
Fact: Vengeance
The word vengeance is used in Ps. 94:1 to describe one way in which the Lord brings about justice in the world. Individual Israelites were forbidden to seek personal vengeance (Lev. 19:18). However, it was the duty of the civil government to ensure just retribution against wrongdoers (Ex. 21:20).
Ps. 94:2–3 The proud are those who, in their unbelief, elevate themselves above God and dare him to punish them (v. 7). They use their power to take advantage of the weak (vv. 5–6, 21). The right response is to pray to the judge of the earth.
Ps. 94:4–7 These verses list the activities of these evildoers. They pour out their arrogant words and boast (the quoted words of v. 7 are a sample of their boasting). They crush God’s people. They kill the helpless (such as the widow, sojourner, and fatherless). All this is a rejection of God’s standards (see Deut. 14:29; 24:17, 19).
Ps. 94:8 Dullest and fools refer to people who resist the offer of grace in God’s covenant.
Ps. 94:8–11 This is the reply to v. 7. The God who planted the ear, who formed the eye, who disciplines the nations, and who teaches man knowledge is fully aware of everything that goes on, even the thoughts of man.
Ps. 94:12–15 The faithful, who receive instruction from God’s word and live by it (v. 12) are blessed. the LORD will not forsake his people. He will bring them justice.
Ps. 94:16 Who rises up for me? The speaker is the psalmist. The answer is, “God does.”
Ps. 94:20–21 wicked rulers. The ungodly here have power, and they use it to frame injustice and to condemn the innocent to death (which God hates; Ex. 23:7). See Ps. 94:5–6. Such rulers could not possibly be allied with God.
Ps. 94:22 stronghold, rock. See 9:9; 18:2; 144:2.
Psalm Ps. 94. This is a community lament, written for a time when the wicked not only exult (v. 3) but also oppress the faithful (many of whom are socially weak, vv. 5–6). The wicked do so with no fear of God. The song asks God to protect the faithful, and it strengthens the faithful to endure the oppression. The faithful are reminded of God’s exhaustive knowledge of all that people think, do, and say (vv. 8–11); of his steadfast love for his own (v. 18); and of his commitment to bring justice by caring for the weak and putting down the wicked. The “wicked” in this psalm are members of God’s people (v. 8) who in their hearts do not believe in the God of the covenant (v. 7). Though such wicked persons were born into the covenant, they are not part of God’s true “people” or “heritage” (vv. 5, 14). They will suffer the full force of God’s judgment.
Listen to the Podcast
Listen NowDive Deeper | Psalm 94
Psalm 94 says much about the God of vengeance exacting His judgment on the earth. When I read passages like this, it sometimes reminds me of the gods in Greek mythology getting upset and throwing tantrums. Yet, on a day like September 11th, and the atrocities that occurred 23 years ago, the desire for a world made right is apparent—people long for justice.
In Psalm 94:7, the wicked mockingly say, "The LORD does not see; the God of Jacob does not perceive." It raises the questions, "Is God watching," and "Does He care?" The psalmist answers these questions with a list of promises made to the one whom He disciplines. Among them, He promises rest from days of trouble (Psalm 94:13), justice for the righteous (Psalm 94:15), and consolation for an anxious heart (Psalm 94:19).
These are not the sort of promises angry Greek gods would make. These are the promises made by the One the psalmist identifies as the LORD, the God of Jacob (Psalm 94:7). I love what the psalmist conveys to a Jewish audience by calling God the God of Jacob. In Genesis, Jacob has a dream, and God says to him, "Behold, I am with you and will keep you wherever you go, and will bring you back to this land. For I will not leave you until I have done what I have promised you." (Genesis 28:15) Here we are reminded that God not only sees us but is, in fact, with us.
For followers of Jesus, the theme of "God with us" continues throughout the New Testament. "'Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel' (which means, God with us)." (Matthew 1:23) Even Jesus Christ's last words to His followers in the Gospel of Matthew were, "And behold, I am with you always, to the end of the age." (Matthew 28:20b) I have days when I sadly believe what the wicked say. But this I know for sure, "When the cares of my heart are many, your consolations cheer my soul." (Psalm 94:19)
This month's memory verse
If we live by the Spirit, let us also keep in step with the Spirit.
– Galatians 5:25
Discussion Questions
1. Which promise of God in this passage brings you the most comfort?
2. What is a lie from the wicked about God that you are tempted to believe?
3. When you are discouraged and longing for justice, what Scripture informs your future hope?
4. Why is the name "the God of Jacob" a comforting name?
5. Where do you see the gospel in this psalm?
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