المزامير ٩٤:٨

The third strophe now turns from those bloodthirsty, blasphemous oppressors of the people of God whose conduct calls forth the vengeance of Jahve, to those among the people themselves, who have been puzzled about the omniscience and indirectly about the righteousness of God by the fact that this vengeance is delayed. They are called בערים and כסילים in the sense of Psa 73:21. Those hitherto described against whom God's vengeance is supplicated are this also; but this appellation would be too one-sided for them, and בּעם refers the address expressly to a class of men among the people whom those oppress and slay. It is absurd that God, the planter of the ear (הנּטע, like שׁסע in Lev 11:7, with an accented ultima, because the praet. Kal does not follow the rule for the drawing back of the accent called נסוג אחור) and the former of the eye (cf. Psa 40:7; Exo 4:11), should not be able to hear and to see; everything that is excellent in the creature, God must indeed possess in original, absolute perfection. (Note: The questions are not: ought He to have no ear, etc.; as Jerome pertinently observes in opposition to the anthropomorphites, membra tulit, efficientias dedit.) The poet then points to the extra-Israelitish world and calls God יסר גּוים, which cannot be made to refer to a warning by means of the voice of conscience; יסר used thus without any closer definition does not signify "warning," but "chastening" (Pro 9:7). Taking his stand upon facts like those in Job 12:23, the poet assumes the punitive judicial rule of God among the heathen to be an undeniable fact, and presents for consideration the question, whether He who chasteneth nations cannot and will not also punish the oppressors of His church (cf. Gen 18:25), He who teacheth men knowledge, i.e., He who neverthele…

This psalm was penned when the church of God was under hatches, oppressed and persecuted; and it is an appeal to God, as the judge of heaven and earth, and an address to him, to appear for his people against his and their enemies. Two things this psalm speaks: - I. Conviction and terror to the persecutors (Psa 94:1-11), showing them their danger and folly, and arguing with them. II. Comfort and peace to the persecuted (Psa 94:12-23), assuring them, both from God's promise and from the psalmist's own experience, that their troubles would end well, and God would, in due time, appear to their joy and the confusion of those who set themselves against them. In singing this psalm we must look abroad upon the pride of oppressors with a holy indignation, and the tears of the oppressed with a holy compassion; but, at the same time, look upwards to the righteous Judge with an entire satisfaction, and look forward, to the end of all these things, with a pleasing hope.

94:8-11 The psalmist rebukes human folly.