The
cry of the remnant to Jehovah as the God of vengeance
We have now the details of
the coming in of the Only begotten into the world to
establish the glory and divine order in the world,
introduced by the cry of the remnant in Israel.
Psalm 94 gives us this
cry, which is at the same time the expression of the
fullest intelligence of their position, of the dealings
of God, of the position of the wicked, and the result
about to be produced, and, as all the psalms in this
book, founded on known relationship with Jehovah. We have
seen that Psalm 91 is Christ's taking this place with the
people, that full blessing may come on them as thus
associated with Him. Psalm 94 addresses itself to Jehovah
as the God of vengeance, and demands that He should shew
Himself—lift Himself up as Judge of the earth and
give a reward to the proud. The "how long" is
made pressing and urgent. The conduct and impiety of the
wicked is stated. Verses 4-11 address the unbelieving
Israelites on the folly of this. Verses 12-15 give a most
instructive explanation of the ways of Jehovah Blessed is
the man whom Jehovah chastens and teaches out of His law.
This is the position of the suffering remnant, to give
him quiet from the days of evil until the pit be digged
for the ungodly.
No doubt, as indeed is
expressed in the Psalms, the godly had sometimes
well-nigh forgotten this (Psalm 73), not always (Psalm
27: 5); but faith does not, and this is the true meaning
of the remnant's sorrows—of ours too under our
Father. The heart in the midst of evil has to say to God,
not only in submission, but as a cup given of Jehovah (of
our Father). Hence the distraction and distress felt in
meeting man's will in our will without resource is gone;
and God, the will being subdued (the great hindrance),
teaches the submissive heart, which is in a true position
before Him. [1]
For faith it was withal a settled thing that Jehovah
would never cast off His people But judgment would return
to righteousness, and the upright in heart would follow
it. This is the great and all-important principle of the
change which takes place in these psalms. Judgment, long
separated from righteousness, now returns to it. Judgment
was in Pilate, righteousness in Christ. There the
opposition was perfect—more or less everywhere else.
Suffering for righteousness' sake and divine
righteousness established in the heavens may be, and
assuredly is, a yet better portion. It is Christ's as
man, now glorified, but it is not the maintenance of
righteousness on the earth. This will now be effectually
maintained. But who shall be found to make it good? Who
will take up the cause of the godly one, or stand up for
the remnant against the mighty workers of iniquity? If
Jehovah had not, their souls had soon gone down to
silence. How true this was (as to men) of Christ, how
fully He can enter into this, I need hardly say. Even
when the remnant feared falling, Jehovah helped them. And
in the overwhelming of thought, where all the power of
evil was, Jehovah's comforts delighted his soul. In verse
20 a most remarkable appeal is made. Were the throne of
iniquity and Jehovah's throne about to join together? If
not, the days of the throne of iniquity were numbered.
That wickedness was there, was now patent. But Jehovah,
the defence of the godly, the Judge of the wicked, whose
iniquity He would bring on themselves—Jehovah would
cut them off. Thus the fullest review, as I have said, of
the whole position and of Jehovah's ways is remarkably
given to us in this psalm.
The introduction
of the coming in of the Only-Begotten into the world
From Psalms 95 to 100 we
have the progress of the introduction of the
Only-begotten into the world most distinctly brought out;
but here, all through, seen as Jehovah coming from heaven
in judgment, and at length taking His place between the
cherubim, and calling up the world to worship Him there.
It puts the setting up of Israel in blessing by power, in
contrast with their old failure when first delivered.
[1] Christ, however deeply feeling
what was before Him, was just the opposite of this
struggling of will, being perfect in subjection (John 12
and Gethsemane). Peter would have resisted, but Christ
took the cup as His Father's will.
Psalm 94 Bible Commentary
John Darby’s Synopsis
We have now the details of the coming in of the Only begotten into the world to establish the glory and divine order in the world, introduced by the cry of the remnant in Israel.
Psalm 94 gives us this cry, which is at the same time the expression of the fullest intelligence of their position, of the dealings of God, of the position of the wicked, and the result about to be produced, and, as all the psalms in this book, founded on known relationship with Jehovah. We have seen that Psalm 91 is Christ's taking this place with the people, that full blessing may come on them as thus associated with Him. Psalm 94 addresses itself to Jehovah as the God of vengeance, and demands that He should shew Himself—lift Himself up as Judge of the earth and give a reward to the proud. The "how long" is made pressing and urgent. The conduct and impiety of the wicked is stated. Verses 4-11 address the unbelieving Israelites on the folly of this. Verses 12-15 give a most instructive explanation of the ways of Jehovah Blessed is the man whom Jehovah chastens and teaches out of His law. This is the position of the suffering remnant, to give him quiet from the days of evil until the pit be digged for the ungodly.
No doubt, as indeed is expressed in the Psalms, the godly had sometimes well-nigh forgotten this (Psalm 73), not always (Psalm 27: 5); but faith does not, and this is the true meaning of the remnant's sorrows—of ours too under our Father. The heart in the midst of evil has to say to God, not only in submission, but as a cup given of Jehovah (of our Father). Hence the distraction and distress felt in meeting man's will in our will without resource is gone; and God, the will being subdued (the great hindrance), teaches the submissive heart, which is in a true position before Him. [1] For faith it was withal a settled thing that Jehovah would never cast off His people But judgment would return to righteousness, and the upright in heart would follow it. This is the great and all-important principle of the change which takes place in these psalms. Judgment, long separated from righteousness, now returns to it. Judgment was in Pilate, righteousness in Christ. There the opposition was perfect—more or less everywhere else. Suffering for righteousness' sake and divine righteousness established in the heavens may be, and assuredly is, a yet better portion. It is Christ's as man, now glorified, but it is not the maintenance of righteousness on the earth. This will now be effectually maintained. But who shall be found to make it good? Who will take up the cause of the godly one, or stand up for the remnant against the mighty workers of iniquity? If Jehovah had not, their souls had soon gone down to silence. How true this was (as to men) of Christ, how fully He can enter into this, I need hardly say. Even when the remnant feared falling, Jehovah helped them. And in the overwhelming of thought, where all the power of evil was, Jehovah's comforts delighted his soul. In verse 20 a most remarkable appeal is made. Were the throne of iniquity and Jehovah's throne about to join together? If not, the days of the throne of iniquity were numbered. That wickedness was there, was now patent. But Jehovah, the defence of the godly, the Judge of the wicked, whose iniquity He would bring on themselves—Jehovah would cut them off. Thus the fullest review, as I have said, of the whole position and of Jehovah's ways is remarkably given to us in this psalm.
The introduction of the coming in of the Only-Begotten into the world
From Psalms 95 to 100 we have the progress of the introduction of the Only-begotten into the world most distinctly brought out; but here, all through, seen as Jehovah coming from heaven in judgment, and at length taking His place between the cherubim, and calling up the world to worship Him there. It puts the setting up of Israel in blessing by power, in contrast with their old failure when first delivered.
[1] Christ, however deeply feeling what was before Him, was just the opposite of this struggling of will, being perfect in subjection (John 12 and Gethsemane). Peter would have resisted, but Christ took the cup as His Father's will.