The Treasury of David — Charles H. Spurgeon
SUBJECT. The writer sees evil doers in power, and smarts under their oppressions. His sense of the divine sovereignty, of which he had been singing in the previous Psalm, leads him to appeal to God as the great Judge of the earth; this he does with much vehemence and importunity, evidently tingling under the lash of the oppressor. Confident in God’s existence, and assured of his personal observation of the doings of men, the psalmist rebukes his atheistic adversaries, and proclaims his triumph in his God: he also interprets the severe dispensation of Providence to be in very deed most instructive chastisements, and so he counts those happy who endure them. The Psalm is another pathetic form of the old enigma—“Wherefore do the wicked prosper?” It is another instance of a good man perplexed by the prosperity of the ungodly, cheering his heart by remembering that there is, after all, a King in heaven, by whom all things are overruled for good.
DIVISION. In Ps 94:1-7 the psalmist utters his complaint against wicked oppressors. From Ps 94:8-11 he reasons against their sceptical notion that God did not notice the actions of men. He then shows that the Lord does bless his people and will deliver them, though for a while they may be chastened, Ps 94:12-15. He again pleads for help in Ps 94:16, and declares his entire dependence upon God for preservation, Ps 94:17-19; yet a third time urges his complaint, Ps 94:20-21; and then concludes with the confident assurance that his enemies, and all other wicked men, would certainly be made to reap the due reward of their deeds,—“yea, the Lord our God shall cut them off.”
Exposition
Verse 1. O LORD God, to whom vengeance belongeth; 0 God, to whom vengeance belongeth, shew thyself: or, God of retribution, Jehovah, God of retribution, shine forth! A very natural prayer when innocence is trampled down, and wickedness exalted on high. If the execution of justice be a right thing,—and who can deny the fact?—then it must be a very proper thing to desire it; not out of private revenge, in which case a man would hardly dare to appeal to God, but out of sympathy with right, and pity for those who are made wrongfully to suffer, Who can see a nation enslaved, or even an individual downtrodden, without crying to the Lord to arise and vindicate the righteous cause? The toleration of injustice is here attributed to the Lord’s being hidden, and it is implied that the bare sight of him will suffice to alarm the tyrants into ceasing their oppressions. God has but to show himself, and the good cause wins the day. He comes, he sees, he conquers! Truly in these evil days we need a manifest display of his power, for the ancient enemies of God and man are again struggling for the mastery, and if they gain it, woe unto the saints of God.
Verse 2. Lift up thyself, thou judge of the earth. Ascend thy judgment seat and be acknowledged as the ruler of men: and, moreover, raise thyself as men do who are about to strike with all their might; for the abounding sin of mankind requires a heavy blow from thy hand. Render a reward to the proud, give them measure for measure, a fair retaliation, blow for blow. The proud look down upon the gracious poor and strike them from above, as a giant might hurl down blows upon his adversary; after the same manner, O Lord, lift up thyself, and “return a recompense upon the proud, “and let them know that thou art far more above them than they can be above the meanest of their fellow men. The psalmist thus invokes the retribution of justice in plain speech, and his request is precisely that which patient innocence puts up in silence, when her looks of anguish appeal to heaven.
Verse 3. LORD, how long shall the wicked, how long shall the wicked triumph? Shall wrong for ever rule? Are slavery, robbery, tyranny, never to cease? Since there is certainly a just God in heaven, armed with almighty power, surely there must be sooner or later an end to the ascendancy of evil, innocence must one day find a defender. This “how long?” of the text is the bitter complaint of all the righteous in all ages, and expresses wonder caused by that great enigma of providence, the existence and predominance of evil. The sound “how long?” is very akin to howling, as if it were one of the saddest of all the utterances in which misery bemoans itself. Many a time has this bitter complaint been heard in the dungeons of the Inquisition, at the whipping posts of slavery, and in the prisons of oppression. In due time God will publish his reply, but the full end is not yet.
Verse 4. How long shall they utter and speak hard things? The ungodly are not content with deeds of injustice, but they add hard speeches, boasting, threatening, and insulting over the saints. Will the Lord for ever endure this? Will he leave his own children much longer to be the prey of their enemies? Will not the insolent speeches of his adversaries and theirs at last provoke his justice to interfere? Words often wound more than swords, they are as hard to the heart as stones to the flesh; and these are poured forth by the ungodly in redundance, for such is the force of the word translated utter; and they use them so commonly that they become their common speech (they utter and speak them)—will this always be endured? And all the workers of iniquity boast themselves?—they even soliloquise and talk to themselves, and of themselves, in arrogance of Spirit, as if they were doing some good deed when they crush the poor and needy, and spit their spite on gracious men. It is the nature of workers of iniquity to boast, just as it is a characteristic of good men to be humble—will their boasts always be suffered by the great Judge, whose ear hears all that they say? Long, very long, have they had the platform to themselves, and loud, very loud, have been their blasphemies of God, and their railings at his saints—will not the day soon come when the threatened heritage of shame and everlasting contempt shall be meted out to them? Thus the oppressed plead with their Lord, and shall not God avenge his own elect? Will he not speak out of heaven to the enemy and say, “Why persecutest thou me”?