Psalm 94
H. Smith.
Probably most would agree that the primary application of the 94th Psalm is to the sufferings of the Jews in the latter days. Nevertheless, the Psalm contains great principles that apply to all God's people while passing through a world from which Christ is absent.
In the course of the Psalm we see(Vv. 1-2). The Psalm opens with a prayer. The godly man finds himself, not only in a world in which the people of God suffer, and the proud prosper, but, where to natural sight it might seem that God is indifferent. Therefore the Psalmist prays that God would "show" Himself, act on behalf of His suffering people, and deal with the proud. At the same time it is realised that "vengeance" belongs to God. This, surely, is a truth of which the Christian needs to be reminded, for the Apostle Paul can say to us, "Dearly beloved, avenge not yourselves but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord." In the presence of provocation, anger, and deliberate insults, let us beware of seeking to take vengeance. The insults and injustice may arouse righteous indignation, we cannot be trusted to take vengeance. That the Lord keeps in His own hands. Our part is to "give place" unto wrath. If a person's anger makes me angry, then I am "overcome of evil" (Rom. 12:18-21).
(Vv. 3-7). In the verses that follow we see the progress of the wicked. "The wicked triumph;" but it is realised that it will be only for a time, for the Psalmist asks, "How long?" They "speak insolence" (N.Tn.); they "boast themselves;" they "crush" God's people (N.Tn.) and they murder the defenceless: above all, they cast off all fear of God, for they say. "The LORD shall not see," nor "regard" it. What a graphic picture of the condition of the world at this moment, marked by insolence, boastfulness, oppression, violence, and the casting off of all fear of God.
(Vv. 8-11), There follows a fine description of what faith sees behind the temporary outward triumph of evil. In carrying devastation through the world the wicked are acting like ravenous brutes; and in their boasting, and casting off all fear of God, they behave as "fools" without wisdom, for the fear of God is the beginning of wisdom.
The wicked forget that He that made the ear can hear the hard things that are spoken against God's people, and the boastful things that the wicked say of themselves: that He that made the eye can see all their violent and evil deeds; and that He that teaches man knowledge, "knows the thoughts of man that they are vanity." Solemn truths for us all, for we do well to remember the Lord hears all our words, sees all our acts, and knows all our thoughts - but how doubly solemn for those who throw off all fear of God.
(Vv. 12-15). In these verses we learn that, though for a time God may not "show" Himself in any active intervention on behalf of His suffering people, yet, he is by no means indifferent to our trials, and exercises. On the contrary, He is using the trials for our blessing through "chastening" and "teaching". By these trials He chastens us in order that we may detect and judge the evils of the flesh, and learn what we are in His sight and thus be "partakers of His holiness" and bring forth the "fruit of righteousness" (Heb. 12:10-11). Moreover through the trial He teaches us, that we may learn all that God is for us. Thus He gives us "Rest from the days of adversity," and we realise, whatever trials are allowed, that He "will not cast off His people."
(Vv. 16-19). Further, the godly find that in all their trials the Lord is their unfailing resource. In the presence of "evildoers" and "workers of iniquity" he asks, "Who will rise up for me?" And "Who will stand up for me?" He realises that had it not been for the Lord he would have been left alone in silence. So in Christian times, the Apostle Paul found in his great trials, when no man stood with him, that the Lord stood with Him, and the Lord was his help, by Whom he was strengthened. (2 Tim. 4:16-17). Like the Psalmist, we may experience that at times, when we were in danger of slipping, the mercy of the Lord came in and held us on the way. So the Apostle can say, "The Lord shall deliver me from every evil work."
Further, the Psalmist not only realised the sustaining grace of the hand of the Lord, that kept him in the presence of snares into which he was in danger of slipping, but he found that the "comforts" of the Lord sustained his soul when he was in danger of being overwhelmed by a multitude of "anxious thoughts" (N.Tn.). So, again, the Apostle Paul realised, in all his trials, the "mercies" and "comfort" of God (2 Cor. 1:3-4).
(Vv. 20-23). Thus, though for a time the wicked appear to triumph, the godly realise that there can be no fellowship between a government of iniquity and the holy God. Though the wicked may combine against the righteous, and condemn the innocent, yet the godly find in the LORD their "defence" against all the power of the enemy, and their "refuge" in every storm. They can look on in confidence to the time when the LORD "shall bring upon the wicked their own iniquity and finally "cut them off," Then every storm will be stilled. In the meantime, how good to be able to say, with the Apostle Paul, as we look back to the past, God "has delivered us;" as we look round in the present, God "does deliver," and in confidence look on to the future and say "He will yet deliver us." (2 Cor. 1:10).