Psalms 92:6(v8)A senseless man doesn’t know, neither does a fool understand this:
Titus 3:3(v8)For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating…
Job 20:5(v3)that the triumphing of the wicked is short, the joy of the godless but for a moment?
Psalms 49:10(v8)For he sees that wise men die; likewise the fool and the senseless perish, and leave their wealth to others.
Isaiah 10:2(v6)to deprive the needy from justice, and to rob the poor among my people of their rights, that widows may be their plunder, and that they may…
Show all 81 cross-references
Jeremiah 12:1-2(v3)You are righteous, Yahweh, when I contend with you; yet I would like to reason the cause with you. Why does the way of the wicked prosper?…
Revelation 6:10(v3)They cried with a loud voice, saying, “How long, Master, the holy and true, until you judge and avenge our blood on those who dwell on the…
Psalms 10:11-13(v7)He says in his heart, “God has forgotten. He hides his face. He will never see it.” Arise, Yahweh! God, lift up your hand! Don’t forget the…
Psalms 31:18(v4)Let the lying lips be mute, which speak against the righteous insolently, with pride and contempt.
Isaiah 3:15(v5)What do you mean that you crush my people, and grind the face of the poor?” says the Lord, Yahweh of Armies.
Luke 18:3-4(v7)A widow was in that city, and she often came to him, saying, ‘Defend me from my adversary!’ He wouldn’t for a while, but afterward he said…
Deuteronomy 32:29(v8)Oh that they were wise, that they understood this, that they would consider their latter end!
Psalms 52:1(v4)Why do you boast of mischief, mighty man? God’s loving kindness endures continually.
Proverbs 12:1(v8)Whoever loves correction loves knowledge, but he who hates reproof is stupid.
Isaiah 27:11(v8)When its boughs are withered, they will be broken off. The women will come and set them on fire, for they are a people of no understanding.…
Romans 3:11(v8)There is no one who understands. There is no one who seeks after God.
Psalms 43:2(v3)For you are the God of my strength. Why have you rejected me? Why do I go mourning because of the oppression of the enemy?
Psalms 73:8(v3)They scoff and speak with malice. In arrogance, they threaten oppression.
Psalms 73:22(v8)I was so senseless and ignorant. I was a brute beast before you.
Psalms 74:9-10(v3)We see no miraculous signs. There is no longer any prophet, neither is there among us anyone who knows how long. How long, God, shall the…
Psalms 79:2-3(v5)They have given the dead bodies of your servants to be food for the birds of the sky, the flesh of your saints to the animals of the earth.…
Psalms 140:3(v4)They have sharpened their tongues like a serpent. Viper’s poison is under their lips.
Proverbs 8:5(v8)You simple, understand prudence! You fools, be of an understanding heart!
Isaiah 29:15(v7)Woe to those who deeply hide their counsel from Yahweh, and whose deeds are in the dark, and who say, “Who sees us?” and “Who knows us?”
Jeremiah 7:6(v6)if you don’t oppress the foreigner, the fatherless, and the widow, and don’t shed innocent blood in this place, and don’t walk after other…
Jeremiah 8:6-8(v8)I listened and heard, but they didn’t say what is right. No one repents of his wickedness, saying, “What have I done?” Everyone turns to…
Jeremiah 10:8(v8)But they are together brutish and foolish, instructed by idols! It is just wood.
Ezekiel 22:7(v6)In you have they treated father and mother with contempt. Among you they have oppressed the foreigner. In you they have wronged the…
Daniel 7:25(v4)He will speak words against the Most High, and will wear out the saints of the Most High. He will plan to change the times and the law; and…
Zephaniah 1:12(v7)It will happen at that time, that I will search Jerusalem with lamps, and I will punish the men who are settled on their dregs, who say in…
Malachi 3:5(v6)I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against the…
Jude 1:14-15(v4)About these also Enoch, the seventh from Adam, prophesied, saying, “Behold, the Lord came with ten thousands of his holy ones, to execute…
Revelation 13:5-6(v4)A mouth speaking great things and blasphemy was given to him. Authority to make war for forty-two months was given to him. He opened his…
Psalms 59:7(vv4, 7)Behold, they spew with their mouth. Swords are in their lips, “For”, they say, “who hears us?”
Exodus 2:23-24(v5)In the course of those many days, the king of Egypt died, and the children of Israel sighed because of the bondage, and they cried, and…
Exodus 15:9-10(v4)The enemy said, ‘I will pursue. I will overtake. I will divide the plunder. My desire will be satisfied on them. I will draw my sword. My…
Esther 5:11-12(v3)Haman recounted to them the glory of his riches, the multitude of his children, all the things in which the king had promoted him, and how…
Esther 6:6-10(v3)So Haman came in. The king said to him, “What shall be done to the man whom the king delights to honor?” Now Haman said in his heart, “Who…
Esther 7:6(v3)Esther said, “An adversary and an enemy, even this wicked Haman!” Then Haman was afraid before the king and the queen.
Esther 7:10(v3)So they hanged Haman on the gallows that he had prepared for Mordecai. Then the king’s wrath was pacified.
Job 21:14-15(v4)They tell God, ‘Depart from us, for we don’t want to know about your ways. What is the Almighty, that we should serve him? What profit…
Job 22:12-13(v7)“Isn’t God in the heights of heaven? See the height of the stars, how high they are! You say, ‘What does God know? Can he judge through the…
Psalms 7:2(v5)lest they tear apart my soul like a lion, ripping it in pieces, while there is no one to deliver.
Psalms 10:2-7(v4)In arrogance, the wicked hunt down the weak. They are caught in the schemes that they devise. For the wicked boasts of his heart’s…
Psalms 14:4(v5)Have all the workers of iniquity no knowledge, who eat up my people as they eat bread, and don’t call on Yahweh?
Psalms 44:22(v5)Yes, for your sake we are killed all day long. We are regarded as sheep for the slaughter.
Psalms 59:12(v4)For the sin of their mouth, and the words of their lips, let them be caught in their pride, for the curses and lies which they utter.
Psalms 64:3-4(v4)who sharpen their tongue like a sword, and aim their arrows, deadly words, to shoot innocent men from ambushes. They shoot at him suddenly…
Psalms 73:8-9(v4)They scoff and speak with malice. In arrogance, they threaten oppression. They have set their mouth in the heavens. Their tongue walks…
Psalms 74:8(v5)They said in their heart, “We will crush them completely.” They have burned up all the places in the land where God was worshiped.
Psalms 74:19-20(v5)Don’t deliver the soul of your dove to wild beasts. Don’t forget the life of your poor forever. Honor your covenant, for haunts of violence…
Psalms 79:5(v3)How long, Yahweh? Will you be angry forever? Will your jealousy burn like fire?
Psalms 79:7(v5)for they have devoured Jacob, and destroyed his homeland.
Psalms 80:4(v3)Yahweh God of Armies, how long will you be angry against the prayer of your people?
Psalms 89:46(v3)How long, Yahweh? Will you hide yourself forever? Will your wrath burn like fire?
Psalms 129:2-3(v5)many times they have afflicted me from my youth up, yet they have not prevailed against me. The plowers plowed on my back. They made their…
Proverbs 1:22(v8)“How long, you simple ones, will you love simplicity? How long will mockers delight themselves in mockery, and fools hate knowledge?
Proverbs 30:14(v4)There is a generation whose teeth are like swords, and their jaws like knives, to devour the poor from the earth, and the needy from among…
Isaiah 10:13-15(v4)For he has said, “By the strength of my hand I have done it, and by my wisdom; for I have understanding. I have removed the boundaries of…
Isaiah 13:15-18(v6)Everyone who is found will be thrust through. Everyone who is captured will fall by the sword. Their infants also will be dashed in pieces…
Isaiah 37:24-25(v4)By your servants, you have defied the Lord, and have said, “With the multitude of my chariots I have come up to the height of the…
Isaiah 52:5(v5)“Now therefore, what do I do here,” says Yahweh, “seeing that my people are taken away for nothing? Those who rule over them mock,” says…
Jeremiah 18:18(v4)Then they said, “Come! Let’s devise plans against Jeremiah; for the law won’t perish from the priest, nor counsel from the wise, nor the…
Jeremiah 22:3(v6)Yahweh says: “Execute justice and righteousness, and deliver him who is robbed out of the hand of the oppressor. Do no wrong. Do no…
Jeremiah 22:17(v5)But your eyes and your heart are only for your covetousness, for shedding innocent blood, for oppression, and for doing violence.”
Jeremiah 47:6(v3)“ ‘You sword of Yahweh, how long will it be before you are quiet? Put yourself back into your scabbard; rest, and be still.’
Jeremiah 50:11(v5)“Because you are glad, because you rejoice, O you who plunder my heritage, because you are wanton as a heifer that treads out the grain,…
Jeremiah 51:20-23(v5)“You are my battle ax and weapons of war. With you I will break the nations into pieces. With you I will destroy kingdoms. With you I will…
Jeremiah 51:34(v5)“Nebuchadnezzar the king of Babylon has devoured me. He has crushed me. He has made me an empty vessel. He has, like a monster, swallowed…
Ezekiel 8:12(v7)Then he said to me, “Son of man, have you seen what the elders of the house of Israel do in the dark, every man in his rooms of imagery?…
Ezekiel 9:9(v7)Then he said to me, “The iniquity of the house of Israel and Judah is exceedingly great, and the land is full of blood, and the city full…
Daniel 7:8(v4)“I considered the horns, and behold, there came up among them another horn, a little one, before which three of the first horns were…
Daniel 7:11(v4)“I watched at that time because of the voice of the great words which the horn spoke. I watched even until the animal was slain, and its…
Daniel 8:11(v4)Yes, it magnified itself, even to the prince of the army; and it took away from him the continual burnt offering, and the place of his…
Daniel 11:36-37(v4)“The king will do according to his will. He will exalt himself, and magnify himself above every god, and will speak marvelous things…
Micah 3:2-3(v5)You who hate the good, and love the evil; who tear off their skin, and their flesh from off their bones; who also eat the flesh of my…
Matthew 12:24(v4)But when the Pharisees heard it, they said, “This man does not cast out demons, except by Beelzebul, the prince of the demons.”
Matthew 12:34(v4)You offspring of vipers, how can you, being evil, speak good things? For out of the abundance of the heart, the mouth speaks.
Acts 12:22-23(v3)The people shouted, “The voice of a god, and not of a man!” Immediately an angel of the Lord struck him, because he didn’t give God the…
Revelation 11:3(v5)I will give power to my two witnesses, and they will prophesy one thousand two hundred sixty days, clothed in sackcloth.”
Revelation 17:6(v5)I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. When I saw her, I wondered with great…
81 distinct cross-references across this passage (82 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv3, 4, 5, 7, 83 O Jehovah! how long shall the wicked? The…
3 O Jehovah! how long shall the wicked? The Psalmist justifies himself in this verse for the fervent importunity which he showed in prayer. There was need of immediate help, when the wicked had proceeded to such an extent of audacity. The necessity of our case may justly embolden us in our requests, which must be all the more readily heard as they are reasonable; and here the Psalmist insists that his complaints were not without cause, nor originated in trifling reasons, but were extorted by injuries of the most flagrant description. Notice is taken of the length of time during which their persecutions had lasted, as an aggravating circumstance. They had become hardened under the long-continued forbearance of God, and had in consequence contracted a shamelessness, as well as obstinacy of spirit, imagining that he looked upon their wickedness with an eye of favor. The term how long twice repeated, implies the extent of impunity which had been granted, that it was not as if they had newly started upon their career, but that they had been tolerated for a length of time, and had become outrageously flagitious. It was thus that in former times wicked men tyrannized to such a degree over the Church, while yet God did not interfere to apply a remedy; and we need not be surprised that he should subject her now to protracted persecutions, nor should we conclude that, because he does not immediately proceed to cure existing evils, he has utterly forsaken her. The term triumph denotes that fullness of audacious and boasting exultation which the wicked feel when they are intoxicated with continued prosperity, and conceive that they may indulge in every excess without restraint.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv3, 5, 7That is, brag of their cruelty and oppression: or…
That is, brag of their cruelty and oppression: or esteem themselves above all others.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv3–8Psa 94:3 LORD, how long shall the wicked, how…
Psa 94:3 LORD, how long shall the wicked, how long shall the wicked triumph?
Ver. 3. Lord, how long shall the wicked, how long?] Bis, quia de die in diem gloriantur, saith Aben Ezra. Twice he saith it, because the wicked boast day after day, with such insolence and outrage, as if they were above control.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv4–8Utter; or, pour forth freely, constantly, abundantly, as a…
Utter; or, pour forth freely, constantly, abundantly, as a fountain doth waters, as this Hebrew word signifies.
Hard things; grievous, and insolent, and intolerable words against thee and thy people; blasphemous, malicious, contemptuous, and minatory words.
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Boast themselves; boast of their invincible power, and prosperous success in their wicked designs.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv3–8Lord, how long shall the wicked,.... The reign of…
Lord, how long shall the wicked,.... The reign of antichrist is thought long by the saints, being the space of forty two months, or 1260 days or years and this tries the faith and patience of the church of Christ, Rev 13:5.
how long shall the wicked triumph? in their prosperity, and in the ruins of the interest of Christ; the Targum is,
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"how long shall they sit in tranquillity, or prosperity?''
the triumphing of the wicked may seem long, but it is but short, Job 20:5, the inhabitants of the Romish jurisdiction will triumph when the witnesses are slain, and send gifts to one another, as a token of their joy; but this will not last long, no more than three days, or three years and a half; and while antichrist is saying, I sit a queen, and shall know no sorrow, her plagues shall come upon her in one day, Rev 11:10.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv4, 7Utter - Or pour forth freely, constantly, abundantly, as…
Utter - Or pour forth freely, constantly, abundantly, as a fountain doth waters (so this Hebrew word signifies.) Hard things - Insolent, and intolerable words against thee and thy people.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv3–8Verse 3. How long shall the wicked triumph?] The…
Verse 3. How long shall the wicked triumph?] The wicked are often in prosperity; and this only shows us of how little worth riches are in the sight of God, when he bestows them on the most contemptible of mortals. But their time and prosperity have their bounds.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv5, 8Psa 94:5-7. They afflict thy heritage — Those righteous…
Psa 94:5-7. They afflict thy heritage — Those righteous persons whom thou hast chosen for thy portion or inheritance. They slay the widow, &c. — Whom common humanity obliged them to spare, pity, and relieve. Yet they say, The Lord shall not see — Their meeting with impunity and prosperity in their impious and barbarous practices makes them ready to doubt, or to deny, the providence of God in the government of his church and of the world. Neither doth the God of Jacob regard it — Though there are such evident demonstrations of the divine interpositions in favour of Jacob, and of his watchful care over them as his people, yet, for all that, they fancy he does not regard, nor will call them to any account for their doings.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv3–8Lord, how long shall the wicked ... - As…
Lord, how long shall the wicked ... - As if there were to be no end to their exaltation; their joy; their success. How long would God allow this? How long would he sit by and see it done? Was he disposed to let them go on forever? Would he never interpose, and arrest them in their career? How often do we wonder that God does not interpose! How often does it seem inexplicable that a Being of almighty power and infinite goodness does not interfere with respect to the wickedness, the oppression, the slavery, the wrong, the cruelty, the fraud, the violence of the world - and put an end to it! Nay, how entirely are we overwhelmed at the thought that he does not put an end to iniquity in the universe altogether; that he never “will” thus interpose, and put an end to sin and sorrow! Such things are too high for us now; perhaps will be always so. Things on earth are not as we should suppose they would be; and we can only pause and adore where we cannot comprehend!
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon1874 · Public DomainOn vv3, 5, 6, 7, 83. How long—Twice uttered for emphasis, implying that the…
3. How long—Twice uttered for emphasis, implying that the delays of justice are mysterious.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv3–83–7. How long will Jehovah tolerate the tyrannies of…
3–7. How long will Jehovah tolerate the tyrannies of these proud blasphemers?
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv4–8(4) How long . . . and.—It is better…
(4) How long . . . and.—It is better to omit the italics, and render: They speak out of utter impudence: all evil-doers boast. The word rendered “boast” is by modern scholars connected with the Arabian title Emir, a “commander.” They make themselves out to be persons of distinction, or, perhaps, lord it over God’s people.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv3–8Lord, how long shall the wicked, how long shall…
Lord, how long shall the wicked, how long shall the wicked triumph? "How long?" is the continual cry of the psalmists to God, as it is of the souls under the altar. (Rev_6:10; comp. above, Psa_6:3 Psa_13:1, 2 35:7 74:10 79:5 89:46 90:13) It is a cry of weakness and impatience, but has an element of faith in it, on which God looks with favour.
The saint"s perplexity at the triumph of sin.
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"Lord, how long?" etc. This question, which the inspired psalmist, in the anguish of his spirit, could not help putting, is not one of those which are solved by the lapse of time. Rather it grows more urgent. Thousands of years have rolled by since these words were written, and still the awful mystery confronts us which St. Paul so forcibly describessin reigning unto death. It is true that in each particular case "the triumphing of the wicked is short at least, compared with eternity. True, also, that nothing can shake the truth of the promise, which runs through the whole Bible, that, come what may, "it shall be well with the righteous eternally well and that all things shall work together for good to them that love God." Nevertheless, when we think, if we could wield absolute power with unerring knowledge, how eagerly we should make short work with injustice, cruelty, tyranny, lawless crime, we cannot but marvel at the spectacle, prolonged age after age, of our heavenly Father "making his sun to rise on the evil and on the good, and sending rain on the just and on the unjust." The psalmist assumes the fact as unquestionable, and reverently, yet urgently, appeals to God, as the Judge of the earth How long is it to be suffered to continue?
I First, HERE IS THE UNDENIABLE FACT, WHICH WOULD ASTONISH US INFINITELY MORE THAN IT DOES, IF WE WERE NOT SO FAMILIAR WITH IT. "The wicked triumph.
1. They do so every day, often for long years, in two ways when they are strong enough, by defying justice; and when they are crafty enough, by evading justice. It is the former of these which especially awakens the indignation and distress of the psalmist. He sees might, which ought to be the servant of right, become the ally of wrong; and justice poisoned at its fountain. It is the spectacle which meets us on every page of history. Joseph a slave and an exile in the dungeon, while his brothers are peacefully feeding their flocks in Canaan, and his wicked, false accuser is dwelling in a palace. Pharaoh blaspheming on the throne, and God"s people bleeding and weeping under the lash. Saul in his court, and David hiding in dens and caves. Nebuchadnezzar at the height of earthly glory, and God"s faithful servants in the fiery furnace. Herod worshipped as a god, and James slain with the sword. Nero on the judgment seat, and Paul a prisoner at his bar. Popes receiving Divine honours, and martyrs for Christ burning at the stake. Ages roll on, and still, in one form or another, this hideous anomaly bears witness that we live in a world whose whole moral frame is disordered. True, as those ages roll, they show us another side to the picture. Joseph in power, and his brethren trembling before him. Pharaoh"s host buried in the waters or bleaching on the shore, and Israel free. Saul stark on Gilboa, and David crowned and victorious. Nebuchadnezzar a maniac, herding with beasts. Herod eaten of worms. Nero a wretched suicide, hooted out of life with curses. But still, successors arise. History repeats itself. The One Arm which could strike down oppression, not only here and there, now and then, but everywhere and forever, seems to delay the blow. (Ecc_8:11) Still the cry goes up, which St. John heard from the souls beneath the altar, "How long, O Lord?" In our own land, thanks be to God, we must look back two hundred years if we would see tyranny and injustice openly triumphing on the throne and on the judgment seat, and God"s servants exiled, starved, imprisoned merely for preaching the gospel. Englishmen have almost forgotten that such things ever were in England. But we see crime continually evading justice, and even successfully concealing itself behind a mask of respectability. One terrible vice drunkenness has this mitigating circumstance, that it cannot long be concealed, and the mischief and misery it works cannot be denied. But if dishonesty, extortion, gambling, false speaking, secret immorality, could in like manner be brought to view, it would be found (alas!) that the crimes human law can reach are but a fraction of crimes actually committed against the Law of God.
2. There is a wider and deeper view we cannot help taking. The power of sin is the power of Satan. He is expressly declared to be "the prince of this world," "the god of this world," who blinds the minds of "them that believe not." Apart from this, neither the extreme wickedness of men nor the slow progress of Christ"s kingdom and gospel can be accounted for.
II IS THERE NO ANSWER TO THIS CRY WHICH HAS GONE UP FOR SO MANY AGES FROM GOD"S PEOPLE TO HIS THRONE? The tempest of his vengeance does not awaken. The lightning does not strike the tyrant, the slave dealer, the seducer, the assassin. The earthquake does not yawn under guilty cities. Satan is not yet chained. But yet, to the ear of faith there comes from God"s Word an answer; not, indeed, such as to end the trial of faith, by clearing away the whole mystery of God"s dealings; but enough to sustain faith, nourish patience and courage, kindle hope and stimulate labour. How long?
1. Long enough to answer those Divine purposes for which sin was at first permitted to enter, and the wicked wicked men or wicked spirits ever to exist at all. We cannot avoid seeing that it was possible for God to have prevented sin from ever existing; if in no other way (of which we cannot judge), at all events by refraining from creating beings, angels or men, capable of sin. The lower creatures are incapable of sin, and, therefore, incapable also of obedience to moral law and of likeness to God. God has seen fit to create beings capable of loving him, knowing him, obeying him; therefore capable of sinning against him. Knowing infinitely better than we the mischief and misery of sin, he has seen it worth while to allow room for sin to display its character and consequences. And we may well believe the lessons thus taught wilt never be forgotten or need repeating in eternity.
2. Long enough to reveal the infinite preciousness of the Divine atonement for sin the blood of Jesus Christ which cleanseth from all sin; and the glorious power of Divine love, truth, and grace; the power, that is, of God"s Spirit to restore even souls dead in sin to God"s likeness.
3. Long enough to perfect that trial of faith and discipline of character, by means of which God is training, in a world of temptation, sorrow, sin, and death, those whom he redeems "from this present evil world," for a life of perfect holiness and endless joy.
4. Long enough to show beyond all question God"s patience and longsuffering, "not willing that any should perish;" and to justify his righteousness when at last he will "render to every man according to his deeds". (Rom 2:2-11Jo Rom 5:22 2Pe_3:9, 2Pe_3:10)
HOMILIES BY S. CONWAY Ver. 3. "How long shall the wicked triumph?
I SUPPOSE THEY NEVER DID.
1. Then the devil would be right when he asked, "Doth Job serve God for nought?" He meant to say that men serve God only from selfish, interested motives.
2. Men would want to sin, though from fear they held back. The heart would remain unchanged, character would be the same.
3. The essential discipline and test of the righteous would be destroyed. We are tested when, though we see the wicked triumph, we still cleave to God.
4. The wicked would wax worse and worse. "The strength of sin is the Law.
5. It would be a confession that men cannot be governed by higher motives than earthly gain.
II SUPPOSE THEY ALWAYS DID.
1. Earth would become hell, because of the wickedness of them that dwell therein.
2. The faith and fear of God would disappear.
III SUPPOSE THEY SOMETIMES DO. This is the case. And sometimes they appear generally to triumph. Nevertheless, it is not always, nor for long. But the present order avails:
1. To glorify God by the fidelity of his people.
2. To lift them to a higher life.
3. To convince the world of the reality of the faith the believer holds. S.C.
The tether of the ungodly.
"How long shall the wicked triumph?" Men ask this question only when they cannot see the rope, or the chain, which keeps the movements of the ungodly within strict limitations. In Jersey and Guernsey the cattle are not left free in the fields, but are tethered so that they can only feed within a defined circle; and the visitor is interested in the different lengths of tether allowed to each animal. Bunyan represents his pilgrim as alarmed at the lions at the entrance to the palace Beautiful, and reassured when told that they were chained, and the chains did not permit of their reaching the middle of the pathway: he would be quite safe if he kept to the middle. The waves lift up themselves, and sometimes seem as if they would overwhelm; but God holds the waters in the hollow of his hand, puts his limitations even on their storm time swellings. The martyr souls are represented in Rev_6:10 as crying from under the altar of God, "How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?
I THE TETHER OF THE UNGODLY IS FIXED FOR THE HONOUR OF GOD. He will not permit his Name to be dishonoured or his work to be hindered. Nebuchadnezzar finds he has reached the limit of his tether when he begins to boast himself against God. Herod reaches his limit when, unreproved, he allows the people to shout concerning him, "It is the voice of a god, and not of a man." Because God is and must be supreme, every man is under limitations. Against that men fret, but they can only hopelessly fret.
II THE TETHER OF THE UNGODLY IS FIXED FOR THE SAFETY OF GOD"S PEOPLE. "What can harm you if ye be followers of that which is good?" The figure is presented of Satan, the deceiver and persecutor of the saints, as bound for a thousand years. He is always bound. See the figure of Satan, in the Book of Job, obliged to get Divine permission ere he can touch Job, or a thing that Job has. Even the malice of persecuting ages, and the shameless wickedness of the Inquisition, were in Divine limitations.
III THE TETHER OF THE UNGODLY IS FIXED IN THE INTERESTS OF THE UNGODLY THEMSELVES. Illustrate from the antediluvians. Their life tether was about a thousand years, so they became gigantic in wickedness. What would proud, vicious men become now, if they could get free from Divine restraints? Mercy puts limits on the wicked. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon1885 · Public DomainOn vv3–8Ver. 3. LORD, how long shall the wicked, how…
Ver. 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.
Ver. 3. How long shall the wicked, how long, etc. Twice he saith it, because the wicked boast day after day, with such insolence and outrage, as if they were above control. John Trapp.
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Ver. 3. How long shall the wicked triumph? For "triumph, "the Hebrew word is wzley which signifies to exalt. That is, they give themselves vain applause on account of their prosperity, and declare their success both with words and with the gestures of their body, like peacocks spreading their feathers. How long shall they utter? etc. For "utter" the Hebrew is weyby, they shall flow, they shall cast forth. The metaphor is taken from fountains springing out of the rock with a rush and abundance of water. Where the abundance of words is noted, their rashness, their waste and profusion, their sound and eagerness, their continuance and the difficulty of obstructing them. Le Blanc.
Ver. 3. How long shall the wicked triumph? What answer shall we give, what date shall we put to this, "How long?" The answer is given in Ps 94:23, "He shall bring upon them their own iniquity, and shall cut them off in their own wickedness, "etc. As if he had said, Except the Lord cut them off in their wickedness, they will never leave off doing wickedly. They are men of such a kind that there is no curing of them, they will never have done doing mischief until they be cut off by death, therefore God threatens death to deter men from sin. A godly man saith, "If God kill me, yet will I trust in him; "and some wicked men say (in effect, if not in the letter), Till God kills us we will sin against him. Joseph Caryl.
Ver. 3-4. Triumph, utter and speak, boast. In the very terms wherein the Psalmist complains of the continued prevalence of the wicked, there is matter of comfort, for we have three (rather four, as in the authorised version) words to denote speaking, and only one, workers, to denote action, showing us that they are far more powerful with their tongues than with their hands. Hugo Cardinalis, quoted by Neale.
Ver. 3.
I. The sweet potion of the wickedpresent triumph.
2. The gall which embitters itit is but temporary, and is prayed against. C. A. Davis.
Psalms 94:4*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator1887 · Public DomainOn v7Yet they say, The Lord shall not see, neither…
Psa_94:7-10
Yet they say, The Lord shall not see, neither shall the God of Jacob regard it.
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The absurdity of libertinism and infidelity
In the style of the sacred authors, particularly in that of our prophet, to deny the existence of a God, the doctrine of providence, and the essential difference between just and unjust, is one and the same thing (Psa_10:1-18; Psa_14:1-7; Psa_53:1-6).
1. If ye consider the discernment and choice of the people, of whom the prophet speaks, ye will see, that he had a great right to denominate them most brutish and foolish. What an excess must a man have attained, when he hates a religion, without which he cannot but be miserable!
2. Having taken the unbelieving libertine on his own interest, I take him on the public interest, and, having attacked his taste and discernment, I attack his policy. An infidel is a disturber of public peace, who, by undertaking to sap the foundations of religion, undermines those of society. Society cannot subsist without religion. Nor can worldly honour supply the place of religion. Finally. Human laws cannot supply the place of religion. To whatever degree of perfection they may be improved, they will always be imperfect in their substance, weak in their motives, and restrained in their extent.
3. The infidel carrieth his indocility to the utmost degree of extravagance, by undertaking alone to oppose all mankind, and by audaciously preferring his own judgment above that of the whole world, who, excepting a small number, have unanimously embraced the truths which he rejects.
4. Yet, as no man is so unreasonable as not to profess to reason, and as no man takes up a notion so eagerly as not to pique himself on having taken it up after a mature deliberation; we must talk to the infidel as to a philosopher, who always follows the dictates of reason, and argues by principles and consequences. Well, then! Let us examine his logic, or way of reasoning; his way of reasoning, ye will see, is his brutality, and his logic constitutes his extravagance. In order to comprehend this, weigh, in the most exact and equitable balance, the argument of our prophet (verses9, 10). These are, in brief, three sources of evidences, that supply the whole of religion with proof. The first are taken from the works of nature; He who planted the ear; He who formed the eye. The second are taken from the economy of Providence; He that chastizeth the heathen. The third are taken from the history of the Church; He that teacheth man knowledge. These arguments being thus stated, either our infidel must acknowledge that they, at least, render probable the truth of religion in general, and of this thesis in particular, God regardeth the actions of men: or he refuseth to acknowledge it. If he refuse to acknowledge it, then he is an idiot; and there remains no other argument to propose to him, than that of our prophet, Thou fool! When wilt thou be wise? But if the power and the splendour of truth force his consent, then, with the prophet, I say to him, O thou most brutish among the people!
5. Why? Because in comparing his logic with his morality I perceive that nothing but an excess of brutality can unite these two things.
6. I would attack the conscience of the libertine, and terrify him with the language of my text, He who teacheth man knowledge, shall not He correct? That is to say, He who gave you laws, shall not He regard your violation of them? The persons whom I attack, I am aware, have defied us to find the least vestige of what is called conscience in them.
7. Perhaps ye have been surprised that we have reserved the weakest of our attacks for the last. Perhaps ye object, that motives, taken from what is called politeness, and a knowledge of the world, can make no impressions on the minds of those who did not feel the force of our former attacks. It is not without reason, however, that we have placed this last. Libertines and infidels often pique themselves on their gentility and good breeding. Reason they think too scholastic, and faith pedantry. They imagine that, in order to distinguish themselves in the world, they must affect neither to believe nor to reason. Well, you accomplished gentlemen! do you know what the world thinks of you? The prophet tells you; but it is not on the authority of the prophet only, it is on the opinions of your fellow-citizens that I mean to persuade you. You are considered in the world as the most brutish of mankind. You live among people who believe a God, and a religion; among people who were educated in these principles, and who desire to die in these principles; among people who have many of them sacrificed their reputation, their ease, and their fortune to religion. Moreover, you live in a society the foundations of which sink with those of religion, so that were the latter undermined, the former would therefore be sunk. All the members of society are interested in supporting this edifice, which you are endeavouring to destroy. What is this but the height of rudeness, brutality, and madness? (J. Saurin.)
God and human misery
Whatever we think of it, there can, I think, be no doubt that the pressure of human misery has led many to doubt that there can be a God at all; and, if He exists, whether He can be as beneficent as He has been represented to be. Men simply say that if they were omnipotent they would not tolerate the wrongs that now smite, the evils that now destroy. They say that they could not tolerate it if they had only power to prevent it, but God, if He exists at all, and if He be all-powerful, seems to us as if He paid no heed, but restrains His power and lets the hideous carnival of misery go on from generation to generation. Now, let me say inferences on this line are often hasty, and obviously erring. Things are overlooked that must needs be considered if intelligent judgment is to be reached. I do not know, indeed, any explanation that removes every difficulty Concerning some things we can at best but yet see as through a glass darkly. Still, I want to mention some things that, in forming our judgment concerning God and His relation to human misery, should never be forgotten.
1. Wrong is very often done by the general ascription to God of all human misery. Men overlook what the Divine purpose of our Lord was, to declare the relation of God to the sin and woe of our race. We find in the world wheat and tares--that is indisputable; the tares are hurtful, deadly--yes, but whence came they? Not from God: He repudiates alike responsibility and blame. An enemy hath done this. The world is not as God wants it, not as God designed it, not as God seeks it shall yet become. He should not, therefore, be credited with, or blamed for that which men freely and wickedly do. Now, it is no reply to say that God should have made a race that could not sin. That is but the spluttering of human ignorance. God had a right, if He saw it wise, to create a race of moral beings; but moral being you cannot have without the possibility of sin. If the moral nature be given, then man may exercise his power in good or in evil. He can go up or go down, can do the one because he can do the other.
2. Wrong is often done by thinking of the misery that prevails as if it were undistributed. We are apt to think of the mass of suffering that we know exists as if it fell on one human heart. But no one bears it all. It falls on those who are countless in their multitude. Every heart knows its own sorrow, but no heart knows the sorrow of all other hearts. Each carries his own burden. Now, let us be honest and face the facts. We speak of human misery as crushing men and women. But should they be crushed by it? Have we a right to complain of misery as mastering us, if we do not take advantage of the grace by which God means us to master the misery? And then let us not overlook that into every life, however darkened, there comes some compensation. I have known a man declaim against God for creating a world like this, speak of it as hurtful and unfair and without interest; and within a few minutes he was in raptures over a painters reproduction of a very little bit of the earth or of the sea. I have known a man complain by the coffin of his child, but never thank God for the gift of that child, or for all the gladness the child meant to him during the years that it lived.
3. Wrong is often done by overlooking the slowness of moral progress. The cruel wrong that grieves and hurts is not, as I have pointed out, of God. He is against it, and He would have men to put it away from them. But then men are slow in responding to the Divine call. Of course we should have been far further on in progress than we are now, and we would have been if we had only been more responsive to God; but the selfishness that seeks to sway us all, the ignorance as to what is really our true interest, the absorption in the things that can be seen and felt--these have betrayed, and have prevented Gods will being done on earth as it is done in heaven. The wheels of the Gospel-chariot drag heavily, and wrongs that have hurt others still remain to hurt us, and some of them probably will remain to hurt generations yet to be. You say, Why does not God arise in His might, and lay all iniquity in the dust? Because He is God. That which you desire is not His method, cannot be, just because He is God. He deals with His children alike, the loyal and the rebellious, according to the nature which He has given them. He teaches, He draws, He allures from evil, and you can see the effect in the growing sensitiveness as to what we owe to our fellow-men. There are forces at work that must make for a fairer distribution of wealth; forces at work that must bring to an end the wide disparity between East and West.
4. Wrong is often done by overlooking that pain is often sanctified unto much good. Pain in itself is not an evil. Pain is but natures cry to men to give heed to avoid what is hurtful, and to follow that which is beneficent. God doth not afflict willingly the children of men, but in order that we may be made partakers of the Divine nature. There is always an uplift in our sadness, an uplift towards God and heaven.
5. Wrong unutterable is often done by overlooking the all-transforming and all-subduing grace that is put at our disposal the sorrow of life is too great for any one to bear alone, but no one is meant to bear it alone. God wants to carry our griefs for us; grace is revealed, grace that touches our common lot, grace that lightens our larger and our lesser griefs, grace that comes that through it we may attain even now unto the foretaste of heavenly blessedness. All things work together for good to them that love God. (G. Gladstone.)
A blind god wanted
A god or a saint that should really cast the glance of a pure eye into the conscience of the worshipper would not long be held in repute. The grass would grow again around that idols shrine. A seeing god would not do: the idolater wants a blind god. The first cause of idolatry is a desire in an impure heart to escape from the look of the living God, and none but a dead image would serve their turn. (W. Arnot D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv3, 5, 8How long will the wicked, Yahweh, how long will…
How long will the wicked, Yahweh, how long will the wicked rejoice?
The psalmist repeats the question to show that he is unhappy with how long Yahweh has allowed the wicked to rejoice. This rhetorical question can be translated as a statement. AT: "You have waited too long Yahweh; you have waited too long to stop the wicked from rejoicing." (See: Rhetorical Question)
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will the wicked rejoice
Why the wicked rejoice can be stated clearly. AT: "will the wicked rejoice because you never punish them for the evil deeds they do" (See: Assumed Knowledge and Implicit Information)
They pour out
"All those who do evil pour out"
They pour out their arrogant words
The psalmist writes of the wicked speaking as if their words were a liquid being poured out. (See: Metaphor)
all those who do evil boast
The translation can make explicit that these people boast about their evil actions. AT: "all those who do evil boast about their evil deeds" (See: Assumed Knowledge and Implicit Information)
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John Calvin 1540 · Public Domain On vv3, 4, 5, 7, 8 3 O Jehovah! how long shall the wicked? The…
3 O Jehovah! how long shall the wicked? The Psalmist justifies himself in this verse for the fervent importunity which he showed in prayer. There was need of immediate help, when the wicked had proceeded to such an extent of audacity. The necessity of our case may justly embolden us in our requests, which must be all the more readily heard as they are reasonable; and here the Psalmist insists that his complaints were not without cause, nor originated in trifling reasons, but were extorted by injuries of the most flagrant description. Notice is taken of the length of time during which their persecutions had lasted, as an aggravating circumstance. They had become hardened under the long-continued forbearance of God, and had in consequence contracted a shamelessness, as well as obstinacy of spirit, imagining that he looked upon their wickedness with an eye of favor. The term how long twice repeated, implies the extent of impunity which had been granted, that it was not as if they had newly started upon their career, but that they had been tolerated for a length of time, and had become outrageously flagitious. It was thus that in former times wicked men tyrannized to such a degree over the Church, while yet God did not interfere to apply a remedy; and we need not be surprised that he should subject her now to protracted persecutions, nor should we conclude that, because he does not immediately proceed to cure existing evils, he has utterly forsaken her. The term triumph denotes that fullness of audacious and boasting exultation which the wicked feel when they are intoxicated with continued prosperity, and conceive that they may indulge in every excess without restraint.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv3, 5, 7 That is, brag of their cruelty and oppression: or…
That is, brag of their cruelty and oppression: or esteem themselves above all others.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–8 Psa 94:3 LORD, how long shall the wicked, how…
Psa 94:3 LORD, how long shall the wicked, how long shall the wicked triumph?
Ver. 3. Lord, how long shall the wicked, how long?] Bis, quia de die in diem gloriantur, saith Aben Ezra. Twice he saith it, because the wicked boast day after day, with such insolence and outrage, as if they were above control.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv4–8 Utter; or, pour forth freely, constantly, abundantly, as a…
Utter; or, pour forth freely, constantly, abundantly, as a fountain doth waters, as this Hebrew word signifies.
Hard things; grievous, and insolent, and intolerable words against thee and thy people; blasphemous, malicious, contemptuous, and minatory words.
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Boast themselves; boast of their invincible power, and prosperous success in their wicked designs.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv3–8 Lord, how long shall the wicked,.... The reign of…
Lord, how long shall the wicked,.... The reign of antichrist is thought long by the saints, being the space of forty two months, or 1260 days or years and this tries the faith and patience of the church of Christ, Rev 13:5.
how long shall the wicked triumph? in their prosperity, and in the ruins of the interest of Christ; the Targum is,
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"how long shall they sit in tranquillity, or prosperity?''
the triumphing of the wicked may seem long, but it is but short, Job 20:5, the inhabitants of the Romish jurisdiction will triumph when the witnesses are slain, and send gifts to one another, as a token of their joy; but this will not last long, no more than three days, or three years and a half; and while antichrist is saying, I sit a queen, and shall know no sorrow, her plagues shall come upon her in one day, Rev 11:10.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv4, 7 Utter - Or pour forth freely, constantly, abundantly, as…
Utter - Or pour forth freely, constantly, abundantly, as a fountain doth waters (so this Hebrew word signifies.) Hard things - Insolent, and intolerable words against thee and thy people.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3–8 Verse 3. How long shall the wicked triumph?] The…
Verse 3. How long shall the wicked triumph?] The wicked are often in prosperity; and this only shows us of how little worth riches are in the sight of God, when he bestows them on the most contemptible of mortals. But their time and prosperity have their bounds.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv5, 8 Psa 94:5-7. They afflict thy heritage — Those righteous…
Psa 94:5-7. They afflict thy heritage — Those righteous persons whom thou hast chosen for thy portion or inheritance. They slay the widow, &c. — Whom common humanity obliged them to spare, pity, and relieve. Yet they say, The Lord shall not see — Their meeting with impunity and prosperity in their impious and barbarous practices makes them ready to doubt, or to deny, the providence of God in the government of his church and of the world. Neither doth the God of Jacob regard it — Though there are such evident demonstrations of the divine interpositions in favour of Jacob, and of his watchful care over them as his people, yet, for all that, they fancy he does not regard, nor will call them to any account for their doings.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv3–8 Lord, how long shall the wicked ... - As…
Lord, how long shall the wicked ... - As if there were to be no end to their exaltation; their joy; their success. How long would God allow this? How long would he sit by and see it done? Was he disposed to let them go on forever? Would he never interpose, and arrest them in their career? How often do we wonder that God does not interpose! How often does it seem inexplicable that a Being of almighty power and infinite goodness does not interfere with respect to the wickedness, the oppression, the slavery, the wrong, the cruelty, the fraud, the violence of the world - and put an end to it! Nay, how entirely are we overwhelmed at the thought that he does not put an end to iniquity in the universe altogether; that he never “will” thus interpose, and put an end to sin and sorrow! Such things are too high for us now; perhaps will be always so. Things on earth are not as we should suppose they would be; and we can only pause and adore where we cannot comprehend!
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain On vv3, 5, 6, 7, 8 3. How long—Twice uttered for emphasis, implying that the…
3. How long—Twice uttered for emphasis, implying that the delays of justice are mysterious.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv3–8 3–7. How long will Jehovah tolerate the tyrannies of…
3–7. How long will Jehovah tolerate the tyrannies of these proud blasphemers?
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv4–8 (4) How long . . . and.—It is better…
(4) How long . . . and.—It is better to omit the italics, and render: They speak out of utter impudence: all evil-doers boast. The word rendered “boast” is by modern scholars connected with the Arabian title Emir, a “commander.” They make themselves out to be persons of distinction, or, perhaps, lord it over God’s people.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv3–8 Lord, how long shall the wicked, how long shall…
Lord, how long shall the wicked, how long shall the wicked triumph? "How long?" is the continual cry of the psalmists to God, as it is of the souls under the altar. (Rev_6:10; comp. above, Psa_6:3 Psa_13:1, 2 35:7 74:10 79:5 89:46 90:13) It is a cry of weakness and impatience, but has an element of faith in it, on which God looks with favour.
The saint"s perplexity at the triumph of sin.
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"Lord, how long?" etc. This question, which the inspired psalmist, in the anguish of his spirit, could not help putting, is not one of those which are solved by the lapse of time. Rather it grows more urgent. Thousands of years have rolled by since these words were written, and still the awful mystery confronts us which St. Paul so forcibly describessin reigning unto death. It is true that in each particular case "the triumphing of the wicked is short at least, compared with eternity. True, also, that nothing can shake the truth of the promise, which runs through the whole Bible, that, come what may, "it shall be well with the righteous eternally well and that all things shall work together for good to them that love God." Nevertheless, when we think, if we could wield absolute power with unerring knowledge, how eagerly we should make short work with injustice, cruelty, tyranny, lawless crime, we cannot but marvel at the spectacle, prolonged age after age, of our heavenly Father "making his sun to rise on the evil and on the good, and sending rain on the just and on the unjust." The psalmist assumes the fact as unquestionable, and reverently, yet urgently, appeals to God, as the Judge of the earth How long is it to be suffered to continue?
I First, HERE IS THE UNDENIABLE FACT, WHICH WOULD ASTONISH US INFINITELY MORE THAN IT DOES, IF WE WERE NOT SO FAMILIAR WITH IT. "The wicked triumph.
1. They do so every day, often for long years, in two ways when they are strong enough, by defying justice; and when they are crafty enough, by evading justice. It is the former of these which especially awakens the indignation and distress of the psalmist. He sees might, which ought to be the servant of right, become the ally of wrong; and justice poisoned at its fountain. It is the spectacle which meets us on every page of history. Joseph a slave and an exile in the dungeon, while his brothers are peacefully feeding their flocks in Canaan, and his wicked, false accuser is dwelling in a palace. Pharaoh blaspheming on the throne, and God"s people bleeding and weeping under the lash. Saul in his court, and David hiding in dens and caves. Nebuchadnezzar at the height of earthly glory, and God"s faithful servants in the fiery furnace. Herod worshipped as a god, and James slain with the sword. Nero on the judgment seat, and Paul a prisoner at his bar. Popes receiving Divine honours, and martyrs for Christ burning at the stake. Ages roll on, and still, in one form or another, this hideous anomaly bears witness that we live in a world whose whole moral frame is disordered. True, as those ages roll, they show us another side to the picture. Joseph in power, and his brethren trembling before him. Pharaoh"s host buried in the waters or bleaching on the shore, and Israel free. Saul stark on Gilboa, and David crowned and victorious. Nebuchadnezzar a maniac, herding with beasts. Herod eaten of worms. Nero a wretched suicide, hooted out of life with curses. But still, successors arise. History repeats itself. The One Arm which could strike down oppression, not only here and there, now and then, but everywhere and forever, seems to delay the blow. (Ecc_8:11) Still the cry goes up, which St. John heard from the souls beneath the altar, "How long, O Lord?" In our own land, thanks be to God, we must look back two hundred years if we would see tyranny and injustice openly triumphing on the throne and on the judgment seat, and God"s servants exiled, starved, imprisoned merely for preaching the gospel. Englishmen have almost forgotten that such things ever were in England. But we see crime continually evading justice, and even successfully concealing itself behind a mask of respectability. One terrible vice drunkenness has this mitigating circumstance, that it cannot long be concealed, and the mischief and misery it works cannot be denied. But if dishonesty, extortion, gambling, false speaking, secret immorality, could in like manner be brought to view, it would be found (alas!) that the crimes human law can reach are but a fraction of crimes actually committed against the Law of God.
2. There is a wider and deeper view we cannot help taking. The power of sin is the power of Satan. He is expressly declared to be "the prince of this world," "the god of this world," who blinds the minds of "them that believe not." Apart from this, neither the extreme wickedness of men nor the slow progress of Christ"s kingdom and gospel can be accounted for.
II IS THERE NO ANSWER TO THIS CRY WHICH HAS GONE UP FOR SO MANY AGES FROM GOD"S PEOPLE TO HIS THRONE? The tempest of his vengeance does not awaken. The lightning does not strike the tyrant, the slave dealer, the seducer, the assassin. The earthquake does not yawn under guilty cities. Satan is not yet chained. But yet, to the ear of faith there comes from God"s Word an answer; not, indeed, such as to end the trial of faith, by clearing away the whole mystery of God"s dealings; but enough to sustain faith, nourish patience and courage, kindle hope and stimulate labour. How long?
1. Long enough to answer those Divine purposes for which sin was at first permitted to enter, and the wicked wicked men or wicked spirits ever to exist at all. We cannot avoid seeing that it was possible for God to have prevented sin from ever existing; if in no other way (of which we cannot judge), at all events by refraining from creating beings, angels or men, capable of sin. The lower creatures are incapable of sin, and, therefore, incapable also of obedience to moral law and of likeness to God. God has seen fit to create beings capable of loving him, knowing him, obeying him; therefore capable of sinning against him. Knowing infinitely better than we the mischief and misery of sin, he has seen it worth while to allow room for sin to display its character and consequences. And we may well believe the lessons thus taught wilt never be forgotten or need repeating in eternity.
2. Long enough to reveal the infinite preciousness of the Divine atonement for sin the blood of Jesus Christ which cleanseth from all sin; and the glorious power of Divine love, truth, and grace; the power, that is, of God"s Spirit to restore even souls dead in sin to God"s likeness.
3. Long enough to perfect that trial of faith and discipline of character, by means of which God is training, in a world of temptation, sorrow, sin, and death, those whom he redeems "from this present evil world," for a life of perfect holiness and endless joy.
4. Long enough to show beyond all question God"s patience and longsuffering, "not willing that any should perish;" and to justify his righteousness when at last he will "render to every man according to his deeds". (Rom 2:2-11Jo Rom 5:22 2Pe_3:9, 2Pe_3:10)
HOMILIES BY S. CONWAY Ver. 3. "How long shall the wicked triumph?
I SUPPOSE THEY NEVER DID.
1. Then the devil would be right when he asked, "Doth Job serve God for nought?" He meant to say that men serve God only from selfish, interested motives.
2. Men would want to sin, though from fear they held back. The heart would remain unchanged, character would be the same.
3. The essential discipline and test of the righteous would be destroyed. We are tested when, though we see the wicked triumph, we still cleave to God.
4. The wicked would wax worse and worse. "The strength of sin is the Law.
5. It would be a confession that men cannot be governed by higher motives than earthly gain.
II SUPPOSE THEY ALWAYS DID.
1. Earth would become hell, because of the wickedness of them that dwell therein.
2. The faith and fear of God would disappear.
III SUPPOSE THEY SOMETIMES DO. This is the case. And sometimes they appear generally to triumph. Nevertheless, it is not always, nor for long. But the present order avails:
1. To glorify God by the fidelity of his people.
2. To lift them to a higher life.
3. To convince the world of the reality of the faith the believer holds. S.C.
The tether of the ungodly.
"How long shall the wicked triumph?" Men ask this question only when they cannot see the rope, or the chain, which keeps the movements of the ungodly within strict limitations. In Jersey and Guernsey the cattle are not left free in the fields, but are tethered so that they can only feed within a defined circle; and the visitor is interested in the different lengths of tether allowed to each animal. Bunyan represents his pilgrim as alarmed at the lions at the entrance to the palace Beautiful, and reassured when told that they were chained, and the chains did not permit of their reaching the middle of the pathway: he would be quite safe if he kept to the middle. The waves lift up themselves, and sometimes seem as if they would overwhelm; but God holds the waters in the hollow of his hand, puts his limitations even on their storm time swellings. The martyr souls are represented in Rev_6:10 as crying from under the altar of God, "How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?
I THE TETHER OF THE UNGODLY IS FIXED FOR THE HONOUR OF GOD. He will not permit his Name to be dishonoured or his work to be hindered. Nebuchadnezzar finds he has reached the limit of his tether when he begins to boast himself against God. Herod reaches his limit when, unreproved, he allows the people to shout concerning him, "It is the voice of a god, and not of a man." Because God is and must be supreme, every man is under limitations. Against that men fret, but they can only hopelessly fret.
II THE TETHER OF THE UNGODLY IS FIXED FOR THE SAFETY OF GOD"S PEOPLE. "What can harm you if ye be followers of that which is good?" The figure is presented of Satan, the deceiver and persecutor of the saints, as bound for a thousand years. He is always bound. See the figure of Satan, in the Book of Job, obliged to get Divine permission ere he can touch Job, or a thing that Job has. Even the malice of persecuting ages, and the shameless wickedness of the Inquisition, were in Divine limitations.
III THE TETHER OF THE UNGODLY IS FIXED IN THE INTERESTS OF THE UNGODLY THEMSELVES. Illustrate from the antediluvians. Their life tether was about a thousand years, so they became gigantic in wickedness. What would proud, vicious men become now, if they could get free from Divine restraints? Mercy puts limits on the wicked. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv3–8 Ver. 3. LORD, how long shall the wicked, how…
Ver. 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.
Ver. 3. How long shall the wicked, how long, etc. Twice he saith it, because the wicked boast day after day, with such insolence and outrage, as if they were above control. John Trapp.
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Ver. 3. How long shall the wicked triumph? For "triumph, "the Hebrew word is wzley which signifies to exalt. That is, they give themselves vain applause on account of their prosperity, and declare their success both with words and with the gestures of their body, like peacocks spreading their feathers. How long shall they utter? etc. For "utter" the Hebrew is weyby, they shall flow, they shall cast forth. The metaphor is taken from fountains springing out of the rock with a rush and abundance of water. Where the abundance of words is noted, their rashness, their waste and profusion, their sound and eagerness, their continuance and the difficulty of obstructing them. Le Blanc.
Ver. 3. How long shall the wicked triumph? What answer shall we give, what date shall we put to this, "How long?" The answer is given in Ps 94:23, "He shall bring upon them their own iniquity, and shall cut them off in their own wickedness, "etc. As if he had said, Except the Lord cut them off in their wickedness, they will never leave off doing wickedly. They are men of such a kind that there is no curing of them, they will never have done doing mischief until they be cut off by death, therefore God threatens death to deter men from sin. A godly man saith, "If God kill me, yet will I trust in him; "and some wicked men say (in effect, if not in the letter), Till God kills us we will sin against him. Joseph Caryl.
Ver. 3-4. Triumph, utter and speak, boast. In the very terms wherein the Psalmist complains of the continued prevalence of the wicked, there is matter of comfort, for we have three (rather four, as in the authorised version) words to denote speaking, and only one, workers, to denote action, showing us that they are far more powerful with their tongues than with their hands. Hugo Cardinalis, quoted by Neale.
Ver. 3.
I. The sweet potion of the wickedpresent triumph.
2. The gall which embitters itit is but temporary, and is prayed against. C. A. Davis.
Psalms 94:4*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On v7 Yet they say, The Lord shall not see, neither…
Psa_94:7-10
Yet they say, The Lord shall not see, neither shall the God of Jacob regard it.
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The absurdity of libertinism and infidelity
In the style of the sacred authors, particularly in that of our prophet, to deny the existence of a God, the doctrine of providence, and the essential difference between just and unjust, is one and the same thing (Psa_10:1-18; Psa_14:1-7; Psa_53:1-6).
1. If ye consider the discernment and choice of the people, of whom the prophet speaks, ye will see, that he had a great right to denominate them most brutish and foolish. What an excess must a man have attained, when he hates a religion, without which he cannot but be miserable!
2. Having taken the unbelieving libertine on his own interest, I take him on the public interest, and, having attacked his taste and discernment, I attack his policy. An infidel is a disturber of public peace, who, by undertaking to sap the foundations of religion, undermines those of society. Society cannot subsist without religion. Nor can worldly honour supply the place of religion. Finally. Human laws cannot supply the place of religion. To whatever degree of perfection they may be improved, they will always be imperfect in their substance, weak in their motives, and restrained in their extent.
3. The infidel carrieth his indocility to the utmost degree of extravagance, by undertaking alone to oppose all mankind, and by audaciously preferring his own judgment above that of the whole world, who, excepting a small number, have unanimously embraced the truths which he rejects.
4. Yet, as no man is so unreasonable as not to profess to reason, and as no man takes up a notion so eagerly as not to pique himself on having taken it up after a mature deliberation; we must talk to the infidel as to a philosopher, who always follows the dictates of reason, and argues by principles and consequences. Well, then! Let us examine his logic, or way of reasoning; his way of reasoning, ye will see, is his brutality, and his logic constitutes his extravagance. In order to comprehend this, weigh, in the most exact and equitable balance, the argument of our prophet (verses9, 10). These are, in brief, three sources of evidences, that supply the whole of religion with proof. The first are taken from the works of nature; He who planted the ear; He who formed the eye. The second are taken from the economy of Providence; He that chastizeth the heathen. The third are taken from the history of the Church; He that teacheth man knowledge. These arguments being thus stated, either our infidel must acknowledge that they, at least, render probable the truth of religion in general, and of this thesis in particular, God regardeth the actions of men: or he refuseth to acknowledge it. If he refuse to acknowledge it, then he is an idiot; and there remains no other argument to propose to him, than that of our prophet, Thou fool! When wilt thou be wise? But if the power and the splendour of truth force his consent, then, with the prophet, I say to him, O thou most brutish among the people!
5. Why? Because in comparing his logic with his morality I perceive that nothing but an excess of brutality can unite these two things.
6. I would attack the conscience of the libertine, and terrify him with the language of my text, He who teacheth man knowledge, shall not He correct? That is to say, He who gave you laws, shall not He regard your violation of them? The persons whom I attack, I am aware, have defied us to find the least vestige of what is called conscience in them.
7. Perhaps ye have been surprised that we have reserved the weakest of our attacks for the last. Perhaps ye object, that motives, taken from what is called politeness, and a knowledge of the world, can make no impressions on the minds of those who did not feel the force of our former attacks. It is not without reason, however, that we have placed this last. Libertines and infidels often pique themselves on their gentility and good breeding. Reason they think too scholastic, and faith pedantry. They imagine that, in order to distinguish themselves in the world, they must affect neither to believe nor to reason. Well, you accomplished gentlemen! do you know what the world thinks of you? The prophet tells you; but it is not on the authority of the prophet only, it is on the opinions of your fellow-citizens that I mean to persuade you. You are considered in the world as the most brutish of mankind. You live among people who believe a God, and a religion; among people who were educated in these principles, and who desire to die in these principles; among people who have many of them sacrificed their reputation, their ease, and their fortune to religion. Moreover, you live in a society the foundations of which sink with those of religion, so that were the latter undermined, the former would therefore be sunk. All the members of society are interested in supporting this edifice, which you are endeavouring to destroy. What is this but the height of rudeness, brutality, and madness? (J. Saurin.)
God and human misery
Whatever we think of it, there can, I think, be no doubt that the pressure of human misery has led many to doubt that there can be a God at all; and, if He exists, whether He can be as beneficent as He has been represented to be. Men simply say that if they were omnipotent they would not tolerate the wrongs that now smite, the evils that now destroy. They say that they could not tolerate it if they had only power to prevent it, but God, if He exists at all, and if He be all-powerful, seems to us as if He paid no heed, but restrains His power and lets the hideous carnival of misery go on from generation to generation. Now, let me say inferences on this line are often hasty, and obviously erring. Things are overlooked that must needs be considered if intelligent judgment is to be reached. I do not know, indeed, any explanation that removes every difficulty Concerning some things we can at best but yet see as through a glass darkly. Still, I want to mention some things that, in forming our judgment concerning God and His relation to human misery, should never be forgotten.
1. Wrong is very often done by the general ascription to God of all human misery. Men overlook what the Divine purpose of our Lord was, to declare the relation of God to the sin and woe of our race. We find in the world wheat and tares--that is indisputable; the tares are hurtful, deadly--yes, but whence came they? Not from God: He repudiates alike responsibility and blame. An enemy hath done this. The world is not as God wants it, not as God designed it, not as God seeks it shall yet become. He should not, therefore, be credited with, or blamed for that which men freely and wickedly do. Now, it is no reply to say that God should have made a race that could not sin. That is but the spluttering of human ignorance. God had a right, if He saw it wise, to create a race of moral beings; but moral being you cannot have without the possibility of sin. If the moral nature be given, then man may exercise his power in good or in evil. He can go up or go down, can do the one because he can do the other.
2. Wrong is often done by thinking of the misery that prevails as if it were undistributed. We are apt to think of the mass of suffering that we know exists as if it fell on one human heart. But no one bears it all. It falls on those who are countless in their multitude. Every heart knows its own sorrow, but no heart knows the sorrow of all other hearts. Each carries his own burden. Now, let us be honest and face the facts. We speak of human misery as crushing men and women. But should they be crushed by it? Have we a right to complain of misery as mastering us, if we do not take advantage of the grace by which God means us to master the misery? And then let us not overlook that into every life, however darkened, there comes some compensation. I have known a man declaim against God for creating a world like this, speak of it as hurtful and unfair and without interest; and within a few minutes he was in raptures over a painters reproduction of a very little bit of the earth or of the sea. I have known a man complain by the coffin of his child, but never thank God for the gift of that child, or for all the gladness the child meant to him during the years that it lived.
3. Wrong is often done by overlooking the slowness of moral progress. The cruel wrong that grieves and hurts is not, as I have pointed out, of God. He is against it, and He would have men to put it away from them. But then men are slow in responding to the Divine call. Of course we should have been far further on in progress than we are now, and we would have been if we had only been more responsive to God; but the selfishness that seeks to sway us all, the ignorance as to what is really our true interest, the absorption in the things that can be seen and felt--these have betrayed, and have prevented Gods will being done on earth as it is done in heaven. The wheels of the Gospel-chariot drag heavily, and wrongs that have hurt others still remain to hurt us, and some of them probably will remain to hurt generations yet to be. You say, Why does not God arise in His might, and lay all iniquity in the dust? Because He is God. That which you desire is not His method, cannot be, just because He is God. He deals with His children alike, the loyal and the rebellious, according to the nature which He has given them. He teaches, He draws, He allures from evil, and you can see the effect in the growing sensitiveness as to what we owe to our fellow-men. There are forces at work that must make for a fairer distribution of wealth; forces at work that must bring to an end the wide disparity between East and West.
4. Wrong is often done by overlooking that pain is often sanctified unto much good. Pain in itself is not an evil. Pain is but natures cry to men to give heed to avoid what is hurtful, and to follow that which is beneficent. God doth not afflict willingly the children of men, but in order that we may be made partakers of the Divine nature. There is always an uplift in our sadness, an uplift towards God and heaven.
5. Wrong unutterable is often done by overlooking the all-transforming and all-subduing grace that is put at our disposal the sorrow of life is too great for any one to bear alone, but no one is meant to bear it alone. God wants to carry our griefs for us; grace is revealed, grace that touches our common lot, grace that lightens our larger and our lesser griefs, grace that comes that through it we may attain even now unto the foretaste of heavenly blessedness. All things work together for good to them that love God. (G. Gladstone.)
A blind god wanted
A god or a saint that should really cast the glance of a pure eye into the conscience of the worshipper would not long be held in repute. The grass would grow again around that idols shrine. A seeing god would not do: the idolater wants a blind god. The first cause of idolatry is a desire in an impure heart to escape from the look of the living God, and none but a dead image would serve their turn. (W. Arnot D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 5, 8 How long will the wicked, Yahweh, how long will…
How long will the wicked, Yahweh, how long will the wicked rejoice?
The psalmist repeats the question to show that he is unhappy with how long Yahweh has allowed the wicked to rejoice. This rhetorical question can be translated as a statement. AT: "You have waited too long Yahweh; you have waited too long to stop the wicked from rejoicing." (See: Rhetorical Question)
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will the wicked rejoice
Why the wicked rejoice can be stated clearly. AT: "will the wicked rejoice because you never punish them for the evil deeds they do" (See: Assumed Knowledge and Implicit Information)
They pour out
"All those who do evil pour out"
They pour out their arrogant words
The psalmist writes of the wicked speaking as if their words were a liquid being poured out. (See: Metaphor)
all those who do evil boast
The translation can make explicit that these people boast about their evil actions. AT: "all those who do evil boast about their evil deeds" (See: Assumed Knowledge and Implicit Information)
translationWords
evil
arrogant
boast
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv6–8 94:6 widows . . . foreigners . . .…
94:6 widows . . . foreigners . . . orphans: The Lord’s law protects needy people (Deut 24:17; 27:19), but they remain vulnerable in society.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.