Original Meaning
How Long Will the Wicked Be Jubilant (94:1–3)
THE LORD IS A GOD WHO AVENGES . . . . [S]HINE FORTH. The initial supplication of the psalmist could not be clearer. He calls on Yahweh—whom he names “the God who avenges” (in Hebrew a plural, “God of vengeances”)—to “shine forth.” This opening plea is clearly a call for God’s justice to be worked out in the face of present oppression (see vv. 4–7 below). The idea of shining forth is probably a reference to divine appearance and, clearly, the psalmist is calling on God to manifest himself in power with the aim of restoring justice. Robert Alter comments:
God of vengeance. This boldly aggressive characterisation of God, ʾel neqamot, which occurs only here, is fudged by the modern translations that render it in mitigating language as “God of retribution.” As in many psalms of supplication, to which this poem is roughly allied, the speaker is filled with rage at the dominance of injustice in the world and exhorts God to manifest a spectacular appearance (“shine forth”) in order to exact vengeance against the perpetrators of evil.2
Rise up, Judge of the earth. Verse 2, however, immediately goes on to clarify this stark and unusual characterization of God as the “God who avenges.” The psalmist’s plea is not based on some sort of understanding of God as a wrathful vigilante; rather, his appeal is to the ultimate Judge of humanity to work out justice within his present historical setting.3
Throughout this poem the psalmist focuses discussion on the wicked and their ultimate fate, and he uses a variety of terminology to describe these individuals. Here they are described as “the proud,” which is a term with universally negative connotations in the Old Testament. Naturally, this term refers to an attitude of heart and mind, but the Hebrew mindset assumes that pride goes beyond questions of attitude to particular patterns of behavior. Normally in the Hebrew Bible, “the proud” are those who by means of their wealth and power see God as an unnecessary abstraction who has absolutely no relevance in their lives (Prov 16:5; Isa 2:11–12). Equally, “the proud” are often characterized as perpetrators of social injustice (e.g., see Prov 16:19), and it is a concept that is frequently associated with blatant wickedness (Job 40:11–12). The poet here calls on God to bring just recompense to this situation. He does not ask for vindictive retribution, merely an equitable response to the harm that these proud individuals have caused.
How long, LORD, will the wicked be jubilant? Characterized by that typical question of lament—“How long, O Lord?”—the poet’s interrogation of God implies that the social inequity caused by the behavior of the proud has been going on for some time. The implication of the “How long?” question is that, from the psalmist’s perspective, this inequity has already been going on for far too long and that it is now high time for God to intervene by bringing some sort of resolution to this injustice. The description of the proud as “jubilant” (‘alaz) points to a scenario in which those who oppress the weak not only perpetrate their injustices but actually delight in doing so. This description paints a picture of flagrant disregard for any concept of social justice. Not only do the wicked oppress (Ps 94:4–7), but they also publicly elevate themselves as they do so. As Goldingay points out, this act of jubilation or exulting is entirely appropriate in the right setting, but the idea of the wicked and exulting “do not go together.” He concludes, “As in v. 1, then, the closing verb brings the line to a forceful close: in this case, a scandalous one.”4
Verse 3 shows just how serious the present state of affairs is for the psalmist and the people. Those who perpetrate injustice should, at least, be so obviously out of step with the norms and expectations of society that they are forced to be secretive about their behavior. This verse points to a reality in which not only do the powerful get away with unacceptable behaviors, but also their dominance is such that they need not even fear public opinion.
Bridging Contexts
THE PLACE OF PSALM 94 IN THE YAHWEH MALAK PSALMS. One of the interesting aspects of the interpretation of Psalm 94 is that it does not immediately resonate with the language of the other psalms of the Yahweh malak collection (Pss 93–99, or 93–100 if we include Ps 100 as a doxology to this collection, as we probably should), so questions arise about its place in the collection. As discussed above in our consideration of Psalm 93, the overarching tone of Psalms 93–100 is summarized in the repeated statement “the LORD reigns” (Pss 93:1; 96:10; 97:1; 99:1). Not all the psalms contain these exact words, but they all, at the very least, include connected imagery that points to the absolute sovereignty of Yahweh over all creation. Psalm 94, however, is somewhat different in its tone (see Original Meaning above). The poem is a song that considers the oppression of the vulnerable in society and points to their ultimate vindication at the hand of Yahweh their Protector. Another interesting point that feeds into this discussion is the apparent similarity between Psalms 92 and 94, both of which deal with the final fate of the wicked. On a superficial level it might seem that Psalm 94 has been misplaced and that it does not really belong among the Yahweh malak psalms. David Howard summarizes the differences in this way:
Psalm 94 stands amidst the kingship-of-Yahweh psalms surrounding it as something of an anomaly, however. For one thing, it is much longer than most of the surrounding psalms. More significantly, it sounds a more discordant note than most of the psalms in an otherwise praise-oriented section. Furthermore, it is a complex poetic composition composed of an individual lament (vv. 1–7), a wisdom interlude (vv. 8–15), and a community lament (vv. 16–23), whereas most of the surrounding psalms are much simpler in form and are more thoroughly unified. Finally, few of the great kingship-of-Yahweh motifs are found in this psalm; it does not belong to this form-critical genre in any scholar’s estimation. What, then, is Psalm 94 doing in its present position? What function does it perform?13
While the structure, tone, and form of expression of Psalm 94 are quite different from those of the other psalms in the collection, as Howard suggests, the presentation of Yahweh is clearly in line with the views expressed in these other psalms. The ultimate presentation of God in Psalm 94 insists that Yahweh is the righteous Judge who will deliver a final verdict on all corrupt authorities—a message that resonates strongly with presentations of God in Psalms 96, 98, and 99. The imagery of God as Judge and Avenger combines nicely with the metaphors of kingship that are prevalent in the collection’s remaining psalms, in which Yahweh is pictured as great God, great King, mighty King, Most High, Maker, Creator, etc. Psalm 94 is different from the other poems of this grouping in that it is not the same type of didactic praise poem. The other psalms represent vibrant, objective contemplations of the nature of Yahweh, whereas Psalm 94 is focused on earthly realities of social injustice and abuse of office. Nonetheless, Psalm 94 still paints a very similar picture of Yahweh to the one we find throughout the collection. He is the ultimate Sovereign in every aspect of life and being. In most ancient Near Eastern cultures the king was normally the ultimate arbiter of justice. While each nation would have some sort of judiciary functioning at a lower level, the ultimate right of appeal for justice would be to the king. In the ancient world, therefore, the judicial imagery is also rule imagery, so the representation of Yahweh in Psalm 94 is not at odds with the rest of the collection despite its differences from the other poems.
Psalm 94 in New Testament. Psalm 94:11 is cited in 1 Corinthians 3:20. Paul’s basic thought echoes the basic idea of Psalm 94, namely, that even that the highest heights of human wisdom are inevitably limited when compared to the wisdom of God. In 1 Corinthians 3 Paul applies this principle to human approaches regarding the strengths and weaknesses of particular leaders. And Paul’s corrective to the Corinthian church points out that old traditional human categories of assessing and valuing leadership are meaningless when applied to spiritual leadership because ultimately every true spiritual accomplishment is the work of God and not a human work. So such debates based on personality affiliations are really meaningless from a kingdom perspective.14
There also seems to be an echo of Psalm 94:14 in Romans 11:1–2. Verse 14 of Psalm 94 states that “the LORD will not reject his people,” and Paul echoes this thought in Romans 11:1. Though Israel has not yet responded to the gospel of Christ as they ought, their slowness to do so does not mean that the “original” people of God have been abandoned by him. Paul firmly believes there will come a time when the Jewish people do turn to the good news of Jesus the Messiah and therefore also that Yahweh has not given up on ethnic Israel.15
Considering the themes of Psalm 94 more broadly, the New Testament appears rife with imagery that speaks of God as Judge over all creation. This theme is, of course, a frequent one in the book of Revelation (e.g., see Rev 6 and 20), but this imagery is also found throughout the literature of the New Testament (e.g., Heb 12:23–24; Jas 4:11–12; 1 Pet 4:5–6 et al.).16
Contemporary Significance
CHRISTIANS AND POLITICS. The closing verses of Psalm 94 provide the reader with a salient warning about our primary responsibility to our Creator to live in accordance with his created order. Inevitably, this warning will make the community of faith cautious about the affiliations we make with those who wield power, regardless of their political hue. Verse 20 asks, “Can a corrupt throne be allied to you—a throne that brings misery by its decrees?” This question is rhetorical, the obvious answer being “No,” and is designed to make the people of God think critically about all political allegiances. Social governance that brings misery by its decrees is something that runs counter to the creative ordinances regarding the sanctity of life and the fundamental dignity of every human being created in the image of God. So, while it is entirely appropriate for Christians to be fully involved and engaged in the political realm, it is important for all believers to maintain a critical distance from any and all policies that contradict God’s purposes for humanity and this world. To that end, together with the poet the contemporary church must never lose its prophetic voice. So, although it is important for Christians to be engaged in the political realm because otherwise we cede all influence to those who do not follow the ways of the Lord, our involvement should always allow scope to take a step back and say, “No, this decree brings on misery, and it would be wrong to implement such a policy.” Psalm 94 is clear about the faith community’s responsibility to care for those who are socially marginalized (vv. 4–7). This responsibility must always be the priority of the people of God because it is the priority of our God, who is Judge (vv. 8–11, 15).
Association with the oppressed. The concluding verse of Psalm 94 points to the poet’s willingness to side with the oppressed against the oppressor (vv. 16–23). The speaker believes that God will act to protect the vulnerable (vv. 16–17), but he is also clearly willing to take his own stand against injustice. There are parts of the world where Christians are oppressed and persecuted simply because of their love for and devotion to Jesus. In these instances the call to protect the oppressed is real, vivid, and personal. But for the majority of the church in the Western world, we are seldom subject to oppression and marginalization of this type. Indeed, this more protected position seems to be the psalmist’s position as well. It is not the psalmist who is being oppressed, but he stands with the oppressed because he knows that social injustice is abhorrent in God’s eyes. He expresses willingness to stand up for what is right simply because it is right and not because it brings some benefit to himself. I feel that the church in Europe and North America often finds itself in this position. We may feel somewhat sidelined by increasingly marked trends toward secularism in our culture, but the worst excesses of what might be called oppression in our society are seldom directed toward the Christian community. Surely it is the task of the church, however, to root out oppression of any type and to speak up for the voiceless in our communities, whoever they may be.
As I write these words I am sitting in a friend’s home in King William’s Town, South Africa, where I have been teaching in a theological college that seeks to serve the Xhosa community of the Eastern Cape. The college is called Dumisani Theological College, and one of its buildings previously belonged to the Biko family. It was in the garden of that building that the black political activist Steve Biko met with Donald Woods, a white journalist who had become convinced that the wrongs of the apartheid system must be opposed. I certainly do not want to oversimplify a complex social and political equation, but we can see echoes of Psalm 94 in this scenario. Donald Woods, and many other white anti-apartheid campaigners both within and outside the church, associated themselves with an oppressed community even though they themselves were not the objects of that oppression. The psalmist makes this call clearly in Ps 94 and provides an example for the Christian church in every locality. Who are the voiceless, marginalized, oppressed of our area, and how can we stand with them to fight for a justice that is pleasing to God our Creator? My fear is that local churches are often so disengaged from the world around them that we are even unaware of injustices that exist not far from our own doorstep. Psalm 94, however, encourages us proactively to seek out those who are in need and to make a stand on their behalf. This is an awkward calling but one that sees the full value of all people created in the divine image. It is also a ministry that foreshadows the ultimate work of God. Our task is to associate actively with the voiceless and to declare his justice in our societies before he comes to avenge and judge the earth (vv. 1–3).
Power of shared testimony. Verses 17–19 give a great example of the power and encouragement of shared testimony. The poet relates his experience of God’s protection and deliverance in the past knowing that this testimony will be an encouragement to the readers of the poem as they face their own challenges and difficulties. The Lord had helped the psalmist when he faced death (v. 17), and this testimony strengthens readers to take their stand against social injustice in their own society (v. 16), even though doing so involves risk on their part. So, the reader hears the challenge to stand up for the oppressed and thinks, “Yes, this is risky but it is the right thing to do. Yahweh saved the psalmist in his day of need; surely he will help me in mine!” Testimony of God’s intervention in our lives encourages others to take risks in the service of his kingdom.
I often find that Christians are reluctant to share testimonies of God’s intervention and help because we fear that we will be seen as “hyper-spiritual” or seeking to draw attention to ourselves. We are happy enough to speak about everything else apart from the work that God has done and is doing in our lives—weather, sports, news, politics, but not anything that might be described as “testimony.” In so doing we rob ourselves of a rich source of spiritual exhortation and affirmation. Grounding biblical truth in the framework of real daily human experience communicates powerfully. It’s not just about the exodus or the resurrection or other biblical narratives. God is at work today in the lives of his people, and we need to share with one another that living, daily narrative of his deliverance and empowering as an encouragement to take risks in seeking to fulfill God’s purposes on earth. The author of the letter to the Hebrews writes, “And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching” (Heb 10:24–25, emphasis added). We do these things as we share openly with one another about God’s work in our lives, so it is important that God’s people are never shy to do so.
Original Meaning
They crush your people, L ORD (94:4–7)
THEY POUR OUT ARROGANT WORDS. Continuing the emphasis from verse 3, the poet voices his indignation at the open arrogance of those who do evil in society. They trumpet those activities of which they should be ashamed. Their pride is vocal as well as behavioral. Such flagrant self-glorification of their own power and ability to oppress rubs salt into the wounds of the community already scarred by the activities of their oppressors.
They crush your people. . . . They slay the widow and the foreigner. The poet’s plea for justice is accentuated by the relational language of verse 5. In seeking Yahweh’s intervention, the psalmist points out that it is Yahweh’s people and inheritance who are crushed and oppressed by the behavior of those who practice evil. The rhetoric of this verse clearly implies that the unspecified oppressors whose actions have provoked this prayer are laying some sort of claim of entitlement over the people who belong only to God. The oppressors’ practices imply a possessive claim of authority over God’s people. So, verse 5 reminds God of his ownership of the community of faith and points out the affront implied by these patterns of behavior. This is not simply a matter of social injustice—it is a power grab by those who would set themselves up as gods among their peers.
In practical terms, these behaviors manifested themselves primarily in the oppression of the weak and marginalized in society. Verse 6 highlights the ruthlessness of the wicked with regard to the widow, alien, and orphan—three categories of Israel’s society who were particularly vulnerable but who also come under the peculiar protection of Yahweh.5
Again there is particularly strong rhetoric in the psalmist’s plea in this verse. He is aware that oppression of the people in these specific categories reflects a practice that would be especially abhorrent to Yahweh, therefore making it more likely that he will hear and respond to the poet’s supplication. There is some discussion in the commentaries about whether the verbs used in verse 6 should be read figuratively or literally. (In other words, did the oppressors mentioned in Ps 94 actually kill the weak in society, or is this characterization a hyperbolic reference to other, less drastic oppressive practices?).6
Of course, it is not beyond the bounds of possibility that the poet is using hyperbole here; however, the Old Testament’s concern for people in these three categories (widow, orphan, and alien) is based on an awareness that they are the people most open to oppression of all sorts, including the very worst.
They say, “The Lord does not see.” The oppression of the wicked is matched only by their godless arrogance. Not only do they reject God’s rules concerning the protection of the weak in society, but they are blatant in their declaration that they are able to do so because God, in their opinion, either does not see or is not paying attention. The attitude of the oppressors in Psalm 94 is very similar to the voice of the wicked in Psalm 73:11—they assume their wickedness will go unpunished because God does not intervene. But the poet points out their folly in the following stanza. The truth is not as it appears to the wicked fools because the reality of the matter is not that God does not intervene in the events of humanity—he simply has not intervened yet!
Bridging Contexts
THE PLACE OF PSALM 94 IN THE YAHWEH MALAK PSALMS. One of the interesting aspects of the interpretation of Psalm 94 is that it does not immediately resonate with the language of the other psalms of the Yahweh malak collection (Pss 93–99, or 93–100 if we include Ps 100 as a doxology to this collection, as we probably should), so questions arise about its place in the collection. As discussed above in our consideration of Psalm 93, the overarching tone of Psalms 93–100 is summarized in the repeated statement “the LORD reigns” (Pss 93:1; 96:10; 97:1; 99:1). Not all the psalms contain these exact words, but they all, at the very least, include connected imagery that points to the absolute sovereignty of Yahweh over all creation. Psalm 94, however, is somewhat different in its tone (see Original Meaning above). The poem is a song that considers the oppression of the vulnerable in society and points to their ultimate vindication at the hand of Yahweh their Protector. Another interesting point that feeds into this discussion is the apparent similarity between Psalms 92 and 94, both of which deal with the final fate of the wicked. On a superficial level it might seem that Psalm 94 has been misplaced and that it does not really belong among the Yahweh malak psalms. David Howard summarizes the differences in this way:
Psalm 94 stands amidst the kingship-of-Yahweh psalms surrounding it as something of an anomaly, however. For one thing, it is much longer than most of the surrounding psalms. More significantly, it sounds a more discordant note than most of the psalms in an otherwise praise-oriented section. Furthermore, it is a complex poetic composition composed of an individual lament (vv. 1–7), a wisdom interlude (vv. 8–15), and a community lament (vv. 16–23), whereas most of the surrounding psalms are much simpler in form and are more thoroughly unified. Finally, few of the great kingship-of-Yahweh motifs are found in this psalm; it does not belong to this form-critical genre in any scholar’s estimation. What, then, is Psalm 94 doing in its present position? What function does it perform?13
While the structure, tone, and form of expression of Psalm 94 are quite different from those of the other psalms in the collection, as Howard suggests, the presentation of Yahweh is clearly in line with the views expressed in these other psalms. The ultimate presentation of God in Psalm 94 insists that Yahweh is the righteous Judge who will deliver a final verdict on all corrupt authorities—a message that resonates strongly with presentations of God in Psalms 96, 98, and 99. The imagery of God as Judge and Avenger combines nicely with the metaphors of kingship that are prevalent in the collection’s remaining psalms, in which Yahweh is pictured as great God, great King, mighty King, Most High, Maker, Creator, etc. Psalm 94 is different from the other poems of this grouping in that it is not the same type of didactic praise poem. The other psalms represent vibrant, objective contemplations of the nature of Yahweh, whereas Psalm 94 is focused on earthly realities of social injustice and abuse of office. Nonetheless, Psalm 94 still paints a very similar picture of Yahweh to the one we find throughout the collection. He is the ultimate Sovereign in every aspect of life and being. In most ancient Near Eastern cultures the king was normally the ultimate arbiter of justice. While each nation would have some sort of judiciary functioning at a lower level, the ultimate right of appeal for justice would be to the king. In the ancient world, therefore, the judicial imagery is also rule imagery, so the representation of Yahweh in Psalm 94 is not at odds with the rest of the collection despite its differences from the other poems.
Psalm 94 in New Testament. Psalm 94:11 is cited in 1 Corinthians 3:20. Paul’s basic thought echoes the basic idea of Psalm 94, namely, that even that the highest heights of human wisdom are inevitably limited when compared to the wisdom of God. In 1 Corinthians 3 Paul applies this principle to human approaches regarding the strengths and weaknesses of particular leaders. And Paul’s corrective to the Corinthian church points out that old traditional human categories of assessing and valuing leadership are meaningless when applied to spiritual leadership because ultimately every true spiritual accomplishment is the work of God and not a human work. So such debates based on personality affiliations are really meaningless from a kingdom perspective.14
There also seems to be an echo of Psalm 94:14 in Romans 11:1–2. Verse 14 of Psalm 94 states that “the LORD will not reject his people,” and Paul echoes this thought in Romans 11:1. Though Israel has not yet responded to the gospel of Christ as they ought, their slowness to do so does not mean that the “original” people of God have been abandoned by him. Paul firmly believes there will come a time when the Jewish people do turn to the good news of Jesus the Messiah and therefore also that Yahweh has not given up on ethnic Israel.15
Considering the themes of Psalm 94 more broadly, the New Testament appears rife with imagery that speaks of God as Judge over all creation. This theme is, of course, a frequent one in the book of Revelation (e.g., see Rev 6 and 20), but this imagery is also found throughout the literature of the New Testament (e.g., Heb 12:23–24; Jas 4:11–12; 1 Pet 4:5–6 et al.).16
Contemporary Significance
CHRISTIANS AND POLITICS. The closing verses of Psalm 94 provide the reader with a salient warning about our primary responsibility to our Creator to live in accordance with his created order. Inevitably, this warning will make the community of faith cautious about the affiliations we make with those who wield power, regardless of their political hue. Verse 20 asks, “Can a corrupt throne be allied to you—a throne that brings misery by its decrees?” This question is rhetorical, the obvious answer being “No,” and is designed to make the people of God think critically about all political allegiances. Social governance that brings misery by its decrees is something that runs counter to the creative ordinances regarding the sanctity of life and the fundamental dignity of every human being created in the image of God. So, while it is entirely appropriate for Christians to be fully involved and engaged in the political realm, it is important for all believers to maintain a critical distance from any and all policies that contradict God’s purposes for humanity and this world. To that end, together with the poet the contemporary church must never lose its prophetic voice. So, although it is important for Christians to be engaged in the political realm because otherwise we cede all influence to those who do not follow the ways of the Lord, our involvement should always allow scope to take a step back and say, “No, this decree brings on misery, and it would be wrong to implement such a policy.” Psalm 94 is clear about the faith community’s responsibility to care for those who are socially marginalized (vv. 4–7). This responsibility must always be the priority of the people of God because it is the priority of our God, who is Judge (vv. 8–11, 15).
Association with the oppressed. The concluding verse of Psalm 94 points to the poet’s willingness to side with the oppressed against the oppressor (vv. 16–23). The speaker believes that God will act to protect the vulnerable (vv. 16–17), but he is also clearly willing to take his own stand against injustice. There are parts of the world where Christians are oppressed and persecuted simply because of their love for and devotion to Jesus. In these instances the call to protect the oppressed is real, vivid, and personal. But for the majority of the church in the Western world, we are seldom subject to oppression and marginalization of this type. Indeed, this more protected position seems to be the psalmist’s position as well. It is not the psalmist who is being oppressed, but he stands with the oppressed because he knows that social injustice is abhorrent in God’s eyes. He expresses willingness to stand up for what is right simply because it is right and not because it brings some benefit to himself. I feel that the church in Europe and North America often finds itself in this position. We may feel somewhat sidelined by increasingly marked trends toward secularism in our culture, but the worst excesses of what might be called oppression in our society are seldom directed toward the Christian community. Surely it is the task of the church, however, to root out oppression of any type and to speak up for the voiceless in our communities, whoever they may be.
As I write these words I am sitting in a friend’s home in King William’s Town, South Africa, where I have been teaching in a theological college that seeks to serve the Xhosa community of the Eastern Cape. The college is called Dumisani Theological College, and one of its buildings previously belonged to the Biko family. It was in the garden of that building that the black political activist Steve Biko met with Donald Woods, a white journalist who had become convinced that the wrongs of the apartheid system must be opposed. I certainly do not want to oversimplify a complex social and political equation, but we can see echoes of Psalm 94 in this scenario. Donald Woods, and many other white anti-apartheid campaigners both within and outside the church, associated themselves with an oppressed community even though they themselves were not the objects of that oppression. The psalmist makes this call clearly in Ps 94 and provides an example for the Christian church in every locality. Who are the voiceless, marginalized, oppressed of our area, and how can we stand with them to fight for a justice that is pleasing to God our Creator? My fear is that local churches are often so disengaged from the world around them that we are even unaware of injustices that exist not far from our own doorstep. Psalm 94, however, encourages us proactively to seek out those who are in need and to make a stand on their behalf. This is an awkward calling but one that sees the full value of all people created in the divine image. It is also a ministry that foreshadows the ultimate work of God. Our task is to associate actively with the voiceless and to declare his justice in our societies before he comes to avenge and judge the earth (vv. 1–3).
Power of shared testimony. Verses 17–19 give a great example of the power and encouragement of shared testimony. The poet relates his experience of God’s protection and deliverance in the past knowing that this testimony will be an encouragement to the readers of the poem as they face their own challenges and difficulties. The Lord had helped the psalmist when he faced death (v. 17), and this testimony strengthens readers to take their stand against social injustice in their own society (v. 16), even though doing so involves risk on their part. So, the reader hears the challenge to stand up for the oppressed and thinks, “Yes, this is risky but it is the right thing to do. Yahweh saved the psalmist in his day of need; surely he will help me in mine!” Testimony of God’s intervention in our lives encourages others to take risks in the service of his kingdom.
I often find that Christians are reluctant to share testimonies of God’s intervention and help because we fear that we will be seen as “hyper-spiritual” or seeking to draw attention to ourselves. We are happy enough to speak about everything else apart from the work that God has done and is doing in our lives—weather, sports, news, politics, but not anything that might be described as “testimony.” In so doing we rob ourselves of a rich source of spiritual exhortation and affirmation. Grounding biblical truth in the framework of real daily human experience communicates powerfully. It’s not just about the exodus or the resurrection or other biblical narratives. God is at work today in the lives of his people, and we need to share with one another that living, daily narrative of his deliverance and empowering as an encouragement to take risks in seeking to fulfill God’s purposes on earth. The author of the letter to the Hebrews writes, “And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching” (Heb 10:24–25, emphasis added). We do these things as we share openly with one another about God’s work in our lives, so it is important that God’s people are never shy to do so.
Original Meaning
The Folly of Disdain (94:8–11)
DOES HE WHO FASHIONED THE EAR NOT HEAR? Verse 8 rebukes the arrogant for their blind stupidity that is voiced in verse 7. They claim that God does not see, and if he does see he’s not really interested in the events of humanity. “Folly!” replies the psalmist. “How stupid can you possibly be?” Their error is a theological one—they simply have no idea what God is really like. So, the poet asks a series of rhetorical questions: Does the Maker of the ear not hear? Does the Maker of the eye not see? How about the God who punishes nations—will he not intervene in the matters of individuals? Does the God who brings light to humanity lack understanding? The implied answers are a profound warning to those who would take advantage of the weak in any society. Effectively, the poet addresses the oppressors and says, “God hears the prayers of your victims! He sees each and every one of your actions! He controls the destiny of nations! Do you really think he cannot deal with you? You have no knowledge apart from him, and you think you can pull the wool over his eyes? Fools! Folly!” We can almost hear the tone of mocking laughter on the psalmist’s lips.
The LORD knows all human plans . . . they are futile. The foolish wicked of verses 4–7 show their great disdain for God in the words of verse 7, but the true reality is that God has nothing but disdain for them! The thoughts of man are hebel (NIV “futile”). This term is resonant with connotations in Israel’s wisdom circles, for it is the frequent refrain of the speaker in Ecclesiastes that “everything is meaningless” (hebel [Eccl 1:2]). In the same way, in arrogant rebellion against God, the thoughts of humans are futile, meaningless, empty, and vain. The evildoers who are so “full of boasting” (v. 4) are really just full of wind. From the divine perspective they are but pathetic specks of dust. For all their pomp and arrogance, they and their bragging boastfulness are all simply meaningless in the divine economy.
Verse 11 should be heard in relation to v. 7. It is not an abstract affirmation of God’s omniscience, but an affirmation that the arrogantly stated intentions of the wicked will come to nothing (see Ps 39:11). God will deal with humanity’s evil “thoughts” (see Gen 6:5). In short, God is sovereign.7
Bridging Contexts
THE PLACE OF PSALM 94 IN THE YAHWEH MALAK PSALMS. One of the interesting aspects of the interpretation of Psalm 94 is that it does not immediately resonate with the language of the other psalms of the Yahweh malak collection (Pss 93–99, or 93–100 if we include Ps 100 as a doxology to this collection, as we probably should), so questions arise about its place in the collection. As discussed above in our consideration of Psalm 93, the overarching tone of Psalms 93–100 is summarized in the repeated statement “the LORD reigns” (Pss 93:1; 96:10; 97:1; 99:1). Not all the psalms contain these exact words, but they all, at the very least, include connected imagery that points to the absolute sovereignty of Yahweh over all creation. Psalm 94, however, is somewhat different in its tone (see Original Meaning above). The poem is a song that considers the oppression of the vulnerable in society and points to their ultimate vindication at the hand of Yahweh their Protector. Another interesting point that feeds into this discussion is the apparent similarity between Psalms 92 and 94, both of which deal with the final fate of the wicked. On a superficial level it might seem that Psalm 94 has been misplaced and that it does not really belong among the Yahweh malak psalms. David Howard summarizes the differences in this way:
Psalm 94 stands amidst the kingship-of-Yahweh psalms surrounding it as something of an anomaly, however. For one thing, it is much longer than most of the surrounding psalms. More significantly, it sounds a more discordant note than most of the psalms in an otherwise praise-oriented section. Furthermore, it is a complex poetic composition composed of an individual lament (vv. 1–7), a wisdom interlude (vv. 8–15), and a community lament (vv. 16–23), whereas most of the surrounding psalms are much simpler in form and are more thoroughly unified. Finally, few of the great kingship-of-Yahweh motifs are found in this psalm; it does not belong to this form-critical genre in any scholar’s estimation. What, then, is Psalm 94 doing in its present position? What function does it perform?13
While the structure, tone, and form of expression of Psalm 94 are quite different from those of the other psalms in the collection, as Howard suggests, the presentation of Yahweh is clearly in line with the views expressed in these other psalms. The ultimate presentation of God in Psalm 94 insists that Yahweh is the righteous Judge who will deliver a final verdict on all corrupt authorities—a message that resonates strongly with presentations of God in Psalms 96, 98, and 99. The imagery of God as Judge and Avenger combines nicely with the metaphors of kingship that are prevalent in the collection’s remaining psalms, in which Yahweh is pictured as great God, great King, mighty King, Most High, Maker, Creator, etc. Psalm 94 is different from the other poems of this grouping in that it is not the same type of didactic praise poem. The other psalms represent vibrant, objective contemplations of the nature of Yahweh, whereas Psalm 94 is focused on earthly realities of social injustice and abuse of office. Nonetheless, Psalm 94 still paints a very similar picture of Yahweh to the one we find throughout the collection. He is the ultimate Sovereign in every aspect of life and being. In most ancient Near Eastern cultures the king was normally the ultimate arbiter of justice. While each nation would have some sort of judiciary functioning at a lower level, the ultimate right of appeal for justice would be to the king. In the ancient world, therefore, the judicial imagery is also rule imagery, so the representation of Yahweh in Psalm 94 is not at odds with the rest of the collection despite its differences from the other poems.
Psalm 94 in New Testament. Psalm 94:11 is cited in 1 Corinthians 3:20. Paul’s basic thought echoes the basic idea of Psalm 94, namely, that even that the highest heights of human wisdom are inevitably limited when compared to the wisdom of God. In 1 Corinthians 3 Paul applies this principle to human approaches regarding the strengths and weaknesses of particular leaders. And Paul’s corrective to the Corinthian church points out that old traditional human categories of assessing and valuing leadership are meaningless when applied to spiritual leadership because ultimately every true spiritual accomplishment is the work of God and not a human work. So such debates based on personality affiliations are really meaningless from a kingdom perspective.14
There also seems to be an echo of Psalm 94:14 in Romans 11:1–2. Verse 14 of Psalm 94 states that “the LORD will not reject his people,” and Paul echoes this thought in Romans 11:1. Though Israel has not yet responded to the gospel of Christ as they ought, their slowness to do so does not mean that the “original” people of God have been abandoned by him. Paul firmly believes there will come a time when the Jewish people do turn to the good news of Jesus the Messiah and therefore also that Yahweh has not given up on ethnic Israel.15
Considering the themes of Psalm 94 more broadly, the New Testament appears rife with imagery that speaks of God as Judge over all creation. This theme is, of course, a frequent one in the book of Revelation (e.g., see Rev 6 and 20), but this imagery is also found throughout the literature of the New Testament (e.g., Heb 12:23–24; Jas 4:11–12; 1 Pet 4:5–6 et al.).16
Contemporary Significance
CHRISTIANS AND POLITICS. The closing verses of Psalm 94 provide the reader with a salient warning about our primary responsibility to our Creator to live in accordance with his created order. Inevitably, this warning will make the community of faith cautious about the affiliations we make with those who wield power, regardless of their political hue. Verse 20 asks, “Can a corrupt throne be allied to you—a throne that brings misery by its decrees?” This question is rhetorical, the obvious answer being “No,” and is designed to make the people of God think critically about all political allegiances. Social governance that brings misery by its decrees is something that runs counter to the creative ordinances regarding the sanctity of life and the fundamental dignity of every human being created in the image of God. So, while it is entirely appropriate for Christians to be fully involved and engaged in the political realm, it is important for all believers to maintain a critical distance from any and all policies that contradict God’s purposes for humanity and this world. To that end, together with the poet the contemporary church must never lose its prophetic voice. So, although it is important for Christians to be engaged in the political realm because otherwise we cede all influence to those who do not follow the ways of the Lord, our involvement should always allow scope to take a step back and say, “No, this decree brings on misery, and it would be wrong to implement such a policy.” Psalm 94 is clear about the faith community’s responsibility to care for those who are socially marginalized (vv. 4–7). This responsibility must always be the priority of the people of God because it is the priority of our God, who is Judge (vv. 8–11, 15).
Association with the oppressed. The concluding verse of Psalm 94 points to the poet’s willingness to side with the oppressed against the oppressor (vv. 16–23). The speaker believes that God will act to protect the vulnerable (vv. 16–17), but he is also clearly willing to take his own stand against injustice. There are parts of the world where Christians are oppressed and persecuted simply because of their love for and devotion to Jesus. In these instances the call to protect the oppressed is real, vivid, and personal. But for the majority of the church in the Western world, we are seldom subject to oppression and marginalization of this type. Indeed, this more protected position seems to be the psalmist’s position as well. It is not the psalmist who is being oppressed, but he stands with the oppressed because he knows that social injustice is abhorrent in God’s eyes. He expresses willingness to stand up for what is right simply because it is right and not because it brings some benefit to himself. I feel that the church in Europe and North America often finds itself in this position. We may feel somewhat sidelined by increasingly marked trends toward secularism in our culture, but the worst excesses of what might be called oppression in our society are seldom directed toward the Christian community. Surely it is the task of the church, however, to root out oppression of any type and to speak up for the voiceless in our communities, whoever they may be.
As I write these words I am sitting in a friend’s home in King William’s Town, South Africa, where I have been teaching in a theological college that seeks to serve the Xhosa community of the Eastern Cape. The college is called Dumisani Theological College, and one of its buildings previously belonged to the Biko family. It was in the garden of that building that the black political activist Steve Biko met with Donald Woods, a white journalist who had become convinced that the wrongs of the apartheid system must be opposed. I certainly do not want to oversimplify a complex social and political equation, but we can see echoes of Psalm 94 in this scenario. Donald Woods, and many other white anti-apartheid campaigners both within and outside the church, associated themselves with an oppressed community even though they themselves were not the objects of that oppression. The psalmist makes this call clearly in Ps 94 and provides an example for the Christian church in every locality. Who are the voiceless, marginalized, oppressed of our area, and how can we stand with them to fight for a justice that is pleasing to God our Creator? My fear is that local churches are often so disengaged from the world around them that we are even unaware of injustices that exist not far from our own doorstep. Psalm 94, however, encourages us proactively to seek out those who are in need and to make a stand on their behalf. This is an awkward calling but one that sees the full value of all people created in the divine image. It is also a ministry that foreshadows the ultimate work of God. Our task is to associate actively with the voiceless and to declare his justice in our societies before he comes to avenge and judge the earth (vv. 1–3).
Power of shared testimony. Verses 17–19 give a great example of the power and encouragement of shared testimony. The poet relates his experience of God’s protection and deliverance in the past knowing that this testimony will be an encouragement to the readers of the poem as they face their own challenges and difficulties. The Lord had helped the psalmist when he faced death (v. 17), and this testimony strengthens readers to take their stand against social injustice in their own society (v. 16), even though doing so involves risk on their part. So, the reader hears the challenge to stand up for the oppressed and thinks, “Yes, this is risky but it is the right thing to do. Yahweh saved the psalmist in his day of need; surely he will help me in mine!” Testimony of God’s intervention in our lives encourages others to take risks in the service of his kingdom.
I often find that Christians are reluctant to share testimonies of God’s intervention and help because we fear that we will be seen as “hyper-spiritual” or seeking to draw attention to ourselves. We are happy enough to speak about everything else apart from the work that God has done and is doing in our lives—weather, sports, news, politics, but not anything that might be described as “testimony.” In so doing we rob ourselves of a rich source of spiritual exhortation and affirmation. Grounding biblical truth in the framework of real daily human experience communicates powerfully. It’s not just about the exodus or the resurrection or other biblical narratives. God is at work today in the lives of his people, and we need to share with one another that living, daily narrative of his deliverance and empowering as an encouragement to take risks in seeking to fulfill God’s purposes on earth. The author of the letter to the Hebrews writes, “And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching” (Heb 10:24–25, emphasis added). We do these things as we share openly with one another about God’s work in our lives, so it is important that God’s people are never shy to do so.
Original Meaning
The Blessing of Discipline (94:12–15)
BLESSED IS THE ONE YOU DISCIPLINE, LORD. Contemporary Western society does not readily associate the ideas of “discipline” and “blessing.” The poet does so because he sees a reality that reaches beyond the priorities and perspectives of the world around him. While the same word (yasar) is used here as is used in verse 10, the implied meaning is quite different. God’s discipline can mean “discipline” (v. 10), but it can also mean “teaching,” and this ambiguity is probably deliberate on the part of the psalmist. On one level, discipline serves as an implied warning to the wicked regarding the potential of God’s punishment to come. On another level, however, both verse 10 and verse 12 make the link between discipline and teaching. The implication of this association is probably intended to point out that there is a lesson that can still be learned before God brings his punishment on the arrogant oppressors. They reject Yahweh’s ways, but verse 12 declares that true happiness (NIV “blessed” [’ashre]; cf. Ps 1:1) is to be found in walking in God’s paths, not rejecting them!
The one you teach from your law. This makes explicit the link between divine instruction and blessing/happiness. A truly full and fulfilled life is to be found in the revelation of Yahweh—his law or, perhaps better here, instruction is the avenue via which humanity finds true happiness in life. Rejection of his instruction may have seemed like the better option to the oppressors because of their dominant self-interest. Exploiting the poor may have been a means of arriving at some short-term financial gain, but the psalmist is clear that this strategy is not the means of long-term happiness in life. Such blessing only comes through a lifestyle grounded in the teaching of Yahweh.
You grant them relief from days of trouble, till a pit is dug for the wicked. Psalm 94 is clear, however, that we are not just talking about better or worse lifestyle choices. Yes, it is better to be disciplined by God and to walk according to his torah, but we are not ultimately talking about two valid lifestyle choices, one of which is preferable over the other. The “way of the Lord” (cf. Ps 1:6) is a lifestyle that falls under divine protection—even when the righteous believer is surrounded by the machinations of the wicked. But the “way of the wicked” (again Ps 1:6) is a path that will ultimately lead to judgment, and this tone is what we find in Psalm 94:13b. Yahweh will protect the believer through all the days of domination by oppressors (“from days of trouble” [Hebrew mime ra‘, lit., “from evil days”]) until God’s judgment is worked out on them (“a pit is dug”). The irony, of course, is that the digging of a pit is frequently a metaphor for the perfidious ambushes the wicked set to attack others (e.g., see Ps 35:7–8), but here, as often in the psalms, the evil intentions of the schemer become his own downfall (cf. Pss 7:15; 9:15; 57:6). The implication of Psalm 94:13b seems to be that the pit is dug for the oppressor by God himself as an act of judgment—he protects the righteous until his judgment is worked out on the wicked.
For the LORD will not reject his people; he will never forsake his inheritance. The psalmist calls to mind the language of the exodus and the election of Israel (Deut 31:6–8; Lev 26:40–45) to remind the people of the ultimate and unquestionable faithfulness of God. There may come “evil days” that God’s people must go through, but they never experience those days apart from the presence of God—herein lies the poet’s reminder.
Judgment will again be founded on righteousness. The promise of presence is accompanied by the assurance of the ultimate restoration of justice. The winds of society and culture may presently blow contrary to God’s standards, but verse 15 points to a change in the wind’s direction. One day God’s standards will be restored. This somewhat elusive idea (the Hebrew being slightly awkward) may point either to societal reform in the here and now or to ultimate judgment to come on a more eschatological level. The mood of Psalm 94 seems to reflect on both possibilities—God’s judgment will come ultimately, but don’t be surprised if you see it sooner than anticipated.
Bridging Contexts
THE PLACE OF PSALM 94 IN THE YAHWEH MALAK PSALMS. One of the interesting aspects of the interpretation of Psalm 94 is that it does not immediately resonate with the language of the other psalms of the Yahweh malak collection (Pss 93–99, or 93–100 if we include Ps 100 as a doxology to this collection, as we probably should), so questions arise about its place in the collection. As discussed above in our consideration of Psalm 93, the overarching tone of Psalms 93–100 is summarized in the repeated statement “the LORD reigns” (Pss 93:1; 96:10; 97:1; 99:1). Not all the psalms contain these exact words, but they all, at the very least, include connected imagery that points to the absolute sovereignty of Yahweh over all creation. Psalm 94, however, is somewhat different in its tone (see Original Meaning above). The poem is a song that considers the oppression of the vulnerable in society and points to their ultimate vindication at the hand of Yahweh their Protector. Another interesting point that feeds into this discussion is the apparent similarity between Psalms 92 and 94, both of which deal with the final fate of the wicked. On a superficial level it might seem that Psalm 94 has been misplaced and that it does not really belong among the Yahweh malak psalms. David Howard summarizes the differences in this way:
Psalm 94 stands amidst the kingship-of-Yahweh psalms surrounding it as something of an anomaly, however. For one thing, it is much longer than most of the surrounding psalms. More significantly, it sounds a more discordant note than most of the psalms in an otherwise praise-oriented section. Furthermore, it is a complex poetic composition composed of an individual lament (vv. 1–7), a wisdom interlude (vv. 8–15), and a community lament (vv. 16–23), whereas most of the surrounding psalms are much simpler in form and are more thoroughly unified. Finally, few of the great kingship-of-Yahweh motifs are found in this psalm; it does not belong to this form-critical genre in any scholar’s estimation. What, then, is Psalm 94 doing in its present position? What function does it perform?13
While the structure, tone, and form of expression of Psalm 94 are quite different from those of the other psalms in the collection, as Howard suggests, the presentation of Yahweh is clearly in line with the views expressed in these other psalms. The ultimate presentation of God in Psalm 94 insists that Yahweh is the righteous Judge who will deliver a final verdict on all corrupt authorities—a message that resonates strongly with presentations of God in Psalms 96, 98, and 99. The imagery of God as Judge and Avenger combines nicely with the metaphors of kingship that are prevalent in the collection’s remaining psalms, in which Yahweh is pictured as great God, great King, mighty King, Most High, Maker, Creator, etc. Psalm 94 is different from the other poems of this grouping in that it is not the same type of didactic praise poem. The other psalms represent vibrant, objective contemplations of the nature of Yahweh, whereas Psalm 94 is focused on earthly realities of social injustice and abuse of office. Nonetheless, Psalm 94 still paints a very similar picture of Yahweh to the one we find throughout the collection. He is the ultimate Sovereign in every aspect of life and being. In most ancient Near Eastern cultures the king was normally the ultimate arbiter of justice. While each nation would have some sort of judiciary functioning at a lower level, the ultimate right of appeal for justice would be to the king. In the ancient world, therefore, the judicial imagery is also rule imagery, so the representation of Yahweh in Psalm 94 is not at odds with the rest of the collection despite its differences from the other poems.
Psalm 94 in New Testament. Psalm 94:11 is cited in 1 Corinthians 3:20. Paul’s basic thought echoes the basic idea of Psalm 94, namely, that even that the highest heights of human wisdom are inevitably limited when compared to the wisdom of God. In 1 Corinthians 3 Paul applies this principle to human approaches regarding the strengths and weaknesses of particular leaders. And Paul’s corrective to the Corinthian church points out that old traditional human categories of assessing and valuing leadership are meaningless when applied to spiritual leadership because ultimately every true spiritual accomplishment is the work of God and not a human work. So such debates based on personality affiliations are really meaningless from a kingdom perspective.14
There also seems to be an echo of Psalm 94:14 in Romans 11:1–2. Verse 14 of Psalm 94 states that “the LORD will not reject his people,” and Paul echoes this thought in Romans 11:1. Though Israel has not yet responded to the gospel of Christ as they ought, their slowness to do so does not mean that the “original” people of God have been abandoned by him. Paul firmly believes there will come a time when the Jewish people do turn to the good news of Jesus the Messiah and therefore also that Yahweh has not given up on ethnic Israel.15
Considering the themes of Psalm 94 more broadly, the New Testament appears rife with imagery that speaks of God as Judge over all creation. This theme is, of course, a frequent one in the book of Revelation (e.g., see Rev 6 and 20), but this imagery is also found throughout the literature of the New Testament (e.g., Heb 12:23–24; Jas 4:11–12; 1 Pet 4:5–6 et al.).16
Contemporary Significance
CHRISTIANS AND POLITICS. The closing verses of Psalm 94 provide the reader with a salient warning about our primary responsibility to our Creator to live in accordance with his created order. Inevitably, this warning will make the community of faith cautious about the affiliations we make with those who wield power, regardless of their political hue. Verse 20 asks, “Can a corrupt throne be allied to you—a throne that brings misery by its decrees?” This question is rhetorical, the obvious answer being “No,” and is designed to make the people of God think critically about all political allegiances. Social governance that brings misery by its decrees is something that runs counter to the creative ordinances regarding the sanctity of life and the fundamental dignity of every human being created in the image of God. So, while it is entirely appropriate for Christians to be fully involved and engaged in the political realm, it is important for all believers to maintain a critical distance from any and all policies that contradict God’s purposes for humanity and this world. To that end, together with the poet the contemporary church must never lose its prophetic voice. So, although it is important for Christians to be engaged in the political realm because otherwise we cede all influence to those who do not follow the ways of the Lord, our involvement should always allow scope to take a step back and say, “No, this decree brings on misery, and it would be wrong to implement such a policy.” Psalm 94 is clear about the faith community’s responsibility to care for those who are socially marginalized (vv. 4–7). This responsibility must always be the priority of the people of God because it is the priority of our God, who is Judge (vv. 8–11, 15).
Association with the oppressed. The concluding verse of Psalm 94 points to the poet’s willingness to side with the oppressed against the oppressor (vv. 16–23). The speaker believes that God will act to protect the vulnerable (vv. 16–17), but he is also clearly willing to take his own stand against injustice. There are parts of the world where Christians are oppressed and persecuted simply because of their love for and devotion to Jesus. In these instances the call to protect the oppressed is real, vivid, and personal. But for the majority of the church in the Western world, we are seldom subject to oppression and marginalization of this type. Indeed, this more protected position seems to be the psalmist’s position as well. It is not the psalmist who is being oppressed, but he stands with the oppressed because he knows that social injustice is abhorrent in God’s eyes. He expresses willingness to stand up for what is right simply because it is right and not because it brings some benefit to himself. I feel that the church in Europe and North America often finds itself in this position. We may feel somewhat sidelined by increasingly marked trends toward secularism in our culture, but the worst excesses of what might be called oppression in our society are seldom directed toward the Christian community. Surely it is the task of the church, however, to root out oppression of any type and to speak up for the voiceless in our communities, whoever they may be.
As I write these words I am sitting in a friend’s home in King William’s Town, South Africa, where I have been teaching in a theological college that seeks to serve the Xhosa community of the Eastern Cape. The college is called Dumisani Theological College, and one of its buildings previously belonged to the Biko family. It was in the garden of that building that the black political activist Steve Biko met with Donald Woods, a white journalist who had become convinced that the wrongs of the apartheid system must be opposed. I certainly do not want to oversimplify a complex social and political equation, but we can see echoes of Psalm 94 in this scenario. Donald Woods, and many other white anti-apartheid campaigners both within and outside the church, associated themselves with an oppressed community even though they themselves were not the objects of that oppression. The psalmist makes this call clearly in Ps 94 and provides an example for the Christian church in every locality. Who are the voiceless, marginalized, oppressed of our area, and how can we stand with them to fight for a justice that is pleasing to God our Creator? My fear is that local churches are often so disengaged from the world around them that we are even unaware of injustices that exist not far from our own doorstep. Psalm 94, however, encourages us proactively to seek out those who are in need and to make a stand on their behalf. This is an awkward calling but one that sees the full value of all people created in the divine image. It is also a ministry that foreshadows the ultimate work of God. Our task is to associate actively with the voiceless and to declare his justice in our societies before he comes to avenge and judge the earth (vv. 1–3).
Power of shared testimony. Verses 17–19 give a great example of the power and encouragement of shared testimony. The poet relates his experience of God’s protection and deliverance in the past knowing that this testimony will be an encouragement to the readers of the poem as they face their own challenges and difficulties. The Lord had helped the psalmist when he faced death (v. 17), and this testimony strengthens readers to take their stand against social injustice in their own society (v. 16), even though doing so involves risk on their part. So, the reader hears the challenge to stand up for the oppressed and thinks, “Yes, this is risky but it is the right thing to do. Yahweh saved the psalmist in his day of need; surely he will help me in mine!” Testimony of God’s intervention in our lives encourages others to take risks in the service of his kingdom.
I often find that Christians are reluctant to share testimonies of God’s intervention and help because we fear that we will be seen as “hyper-spiritual” or seeking to draw attention to ourselves. We are happy enough to speak about everything else apart from the work that God has done and is doing in our lives—weather, sports, news, politics, but not anything that might be described as “testimony.” In so doing we rob ourselves of a rich source of spiritual exhortation and affirmation. Grounding biblical truth in the framework of real daily human experience communicates powerfully. It’s not just about the exodus or the resurrection or other biblical narratives. God is at work today in the lives of his people, and we need to share with one another that living, daily narrative of his deliverance and empowering as an encouragement to take risks in seeking to fulfill God’s purposes on earth. The author of the letter to the Hebrews writes, “And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching” (Heb 10:24–25, emphasis added). We do these things as we share openly with one another about God’s work in our lives, so it is important that God’s people are never shy to do so.
Original Meaning
God’s Comfort in Difficult Days (94:16–19)
WHO WILL RISE UP FOR ME AGAINST THE WICKED? This rhetorical question comes as something of a surprise and reflects the speaker’s hope in Yahweh despite the difficulties experienced in his present reality. The voice of lament here is typical of the classical dynamic of such prayers: God may not have acted to date, but the poet is aware that the only possibility of finding a solution will be from the hand of Yahweh himself. The psalmist develops this thought by way of testimony (vv. 17–19). He considers the psychological comfort and practical support he has received from Yahweh in the past, and they serve as consolation and encouragement regarding the difficulties presently faced. Clearly the psalmist’s view is that Yahweh will respond by arising and standing up against the evildoers, but the question also makes a rhetorical challenge to hearers and readers of the psalm, namely, the challenge that they claim the courage of their convictions by taking a stand against social wrongs.8
Unless the LORD had given me help. The overarching thought of these words of testimony in verses 17–19 is the idea that all would have been lost long ago were it not for the help of Yahweh. There is a real sense that the psalmist has been here before—and to such an extent that he had been close to death (v. 17b). But the fact that his God saved him while in extremis in times past gives him courage and strength to face the present challenges outlined in the poem and to stand up for the vindication of the marginalized.9
The voice of testimony in these verses is didactic. It does not just reminisce; rather, it remembers so as to shape the reader’s perception of the difficulties presently faced. Testimony teaches us and transforms our perspectives.
Bridging Contexts
THE PLACE OF PSALM 94 IN THE YAHWEH MALAK PSALMS. One of the interesting aspects of the interpretation of Psalm 94 is that it does not immediately resonate with the language of the other psalms of the Yahweh malak collection (Pss 93–99, or 93–100 if we include Ps 100 as a doxology to this collection, as we probably should), so questions arise about its place in the collection. As discussed above in our consideration of Psalm 93, the overarching tone of Psalms 93–100 is summarized in the repeated statement “the LORD reigns” (Pss 93:1; 96:10; 97:1; 99:1). Not all the psalms contain these exact words, but they all, at the very least, include connected imagery that points to the absolute sovereignty of Yahweh over all creation. Psalm 94, however, is somewhat different in its tone (see Original Meaning above). The poem is a song that considers the oppression of the vulnerable in society and points to their ultimate vindication at the hand of Yahweh their Protector. Another interesting point that feeds into this discussion is the apparent similarity between Psalms 92 and 94, both of which deal with the final fate of the wicked. On a superficial level it might seem that Psalm 94 has been misplaced and that it does not really belong among the Yahweh malak psalms. David Howard summarizes the differences in this way:
Psalm 94 stands amidst the kingship-of-Yahweh psalms surrounding it as something of an anomaly, however. For one thing, it is much longer than most of the surrounding psalms. More significantly, it sounds a more discordant note than most of the psalms in an otherwise praise-oriented section. Furthermore, it is a complex poetic composition composed of an individual lament (vv. 1–7), a wisdom interlude (vv. 8–15), and a community lament (vv. 16–23), whereas most of the surrounding psalms are much simpler in form and are more thoroughly unified. Finally, few of the great kingship-of-Yahweh motifs are found in this psalm; it does not belong to this form-critical genre in any scholar’s estimation. What, then, is Psalm 94 doing in its present position? What function does it perform?13
While the structure, tone, and form of expression of Psalm 94 are quite different from those of the other psalms in the collection, as Howard suggests, the presentation of Yahweh is clearly in line with the views expressed in these other psalms. The ultimate presentation of God in Psalm 94 insists that Yahweh is the righteous Judge who will deliver a final verdict on all corrupt authorities—a message that resonates strongly with presentations of God in Psalms 96, 98, and 99. The imagery of God as Judge and Avenger combines nicely with the metaphors of kingship that are prevalent in the collection’s remaining psalms, in which Yahweh is pictured as great God, great King, mighty King, Most High, Maker, Creator, etc. Psalm 94 is different from the other poems of this grouping in that it is not the same type of didactic praise poem. The other psalms represent vibrant, objective contemplations of the nature of Yahweh, whereas Psalm 94 is focused on earthly realities of social injustice and abuse of office. Nonetheless, Psalm 94 still paints a very similar picture of Yahweh to the one we find throughout the collection. He is the ultimate Sovereign in every aspect of life and being. In most ancient Near Eastern cultures the king was normally the ultimate arbiter of justice. While each nation would have some sort of judiciary functioning at a lower level, the ultimate right of appeal for justice would be to the king. In the ancient world, therefore, the judicial imagery is also rule imagery, so the representation of Yahweh in Psalm 94 is not at odds with the rest of the collection despite its differences from the other poems.
Psalm 94 in New Testament. Psalm 94:11 is cited in 1 Corinthians 3:20. Paul’s basic thought echoes the basic idea of Psalm 94, namely, that even that the highest heights of human wisdom are inevitably limited when compared to the wisdom of God. In 1 Corinthians 3 Paul applies this principle to human approaches regarding the strengths and weaknesses of particular leaders. And Paul’s corrective to the Corinthian church points out that old traditional human categories of assessing and valuing leadership are meaningless when applied to spiritual leadership because ultimately every true spiritual accomplishment is the work of God and not a human work. So such debates based on personality affiliations are really meaningless from a kingdom perspective.14
There also seems to be an echo of Psalm 94:14 in Romans 11:1–2. Verse 14 of Psalm 94 states that “the LORD will not reject his people,” and Paul echoes this thought in Romans 11:1. Though Israel has not yet responded to the gospel of Christ as they ought, their slowness to do so does not mean that the “original” people of God have been abandoned by him. Paul firmly believes there will come a time when the Jewish people do turn to the good news of Jesus the Messiah and therefore also that Yahweh has not given up on ethnic Israel.15
Considering the themes of Psalm 94 more broadly, the New Testament appears rife with imagery that speaks of God as Judge over all creation. This theme is, of course, a frequent one in the book of Revelation (e.g., see Rev 6 and 20), but this imagery is also found throughout the literature of the New Testament (e.g., Heb 12:23–24; Jas 4:11–12; 1 Pet 4:5–6 et al.).16
Contemporary Significance
CHRISTIANS AND POLITICS. The closing verses of Psalm 94 provide the reader with a salient warning about our primary responsibility to our Creator to live in accordance with his created order. Inevitably, this warning will make the community of faith cautious about the affiliations we make with those who wield power, regardless of their political hue. Verse 20 asks, “Can a corrupt throne be allied to you—a throne that brings misery by its decrees?” This question is rhetorical, the obvious answer being “No,” and is designed to make the people of God think critically about all political allegiances. Social governance that brings misery by its decrees is something that runs counter to the creative ordinances regarding the sanctity of life and the fundamental dignity of every human being created in the image of God. So, while it is entirely appropriate for Christians to be fully involved and engaged in the political realm, it is important for all believers to maintain a critical distance from any and all policies that contradict God’s purposes for humanity and this world. To that end, together with the poet the contemporary church must never lose its prophetic voice. So, although it is important for Christians to be engaged in the political realm because otherwise we cede all influence to those who do not follow the ways of the Lord, our involvement should always allow scope to take a step back and say, “No, this decree brings on misery, and it would be wrong to implement such a policy.” Psalm 94 is clear about the faith community’s responsibility to care for those who are socially marginalized (vv. 4–7). This responsibility must always be the priority of the people of God because it is the priority of our God, who is Judge (vv. 8–11, 15).
Association with the oppressed. The concluding verse of Psalm 94 points to the poet’s willingness to side with the oppressed against the oppressor (vv. 16–23). The speaker believes that God will act to protect the vulnerable (vv. 16–17), but he is also clearly willing to take his own stand against injustice. There are parts of the world where Christians are oppressed and persecuted simply because of their love for and devotion to Jesus. In these instances the call to protect the oppressed is real, vivid, and personal. But for the majority of the church in the Western world, we are seldom subject to oppression and marginalization of this type. Indeed, this more protected position seems to be the psalmist’s position as well. It is not the psalmist who is being oppressed, but he stands with the oppressed because he knows that social injustice is abhorrent in God’s eyes. He expresses willingness to stand up for what is right simply because it is right and not because it brings some benefit to himself. I feel that the church in Europe and North America often finds itself in this position. We may feel somewhat sidelined by increasingly marked trends toward secularism in our culture, but the worst excesses of what might be called oppression in our society are seldom directed toward the Christian community. Surely it is the task of the church, however, to root out oppression of any type and to speak up for the voiceless in our communities, whoever they may be.
As I write these words I am sitting in a friend’s home in King William’s Town, South Africa, where I have been teaching in a theological college that seeks to serve the Xhosa community of the Eastern Cape. The college is called Dumisani Theological College, and one of its buildings previously belonged to the Biko family. It was in the garden of that building that the black political activist Steve Biko met with Donald Woods, a white journalist who had become convinced that the wrongs of the apartheid system must be opposed. I certainly do not want to oversimplify a complex social and political equation, but we can see echoes of Psalm 94 in this scenario. Donald Woods, and many other white anti-apartheid campaigners both within and outside the church, associated themselves with an oppressed community even though they themselves were not the objects of that oppression. The psalmist makes this call clearly in Ps 94 and provides an example for the Christian church in every locality. Who are the voiceless, marginalized, oppressed of our area, and how can we stand with them to fight for a justice that is pleasing to God our Creator? My fear is that local churches are often so disengaged from the world around them that we are even unaware of injustices that exist not far from our own doorstep. Psalm 94, however, encourages us proactively to seek out those who are in need and to make a stand on their behalf. This is an awkward calling but one that sees the full value of all people created in the divine image. It is also a ministry that foreshadows the ultimate work of God. Our task is to associate actively with the voiceless and to declare his justice in our societies before he comes to avenge and judge the earth (vv. 1–3).
Power of shared testimony. Verses 17–19 give a great example of the power and encouragement of shared testimony. The poet relates his experience of God’s protection and deliverance in the past knowing that this testimony will be an encouragement to the readers of the poem as they face their own challenges and difficulties. The Lord had helped the psalmist when he faced death (v. 17), and this testimony strengthens readers to take their stand against social injustice in their own society (v. 16), even though doing so involves risk on their part. So, the reader hears the challenge to stand up for the oppressed and thinks, “Yes, this is risky but it is the right thing to do. Yahweh saved the psalmist in his day of need; surely he will help me in mine!” Testimony of God’s intervention in our lives encourages others to take risks in the service of his kingdom.
I often find that Christians are reluctant to share testimonies of God’s intervention and help because we fear that we will be seen as “hyper-spiritual” or seeking to draw attention to ourselves. We are happy enough to speak about everything else apart from the work that God has done and is doing in our lives—weather, sports, news, politics, but not anything that might be described as “testimony.” In so doing we rob ourselves of a rich source of spiritual exhortation and affirmation. Grounding biblical truth in the framework of real daily human experience communicates powerfully. It’s not just about the exodus or the resurrection or other biblical narratives. God is at work today in the lives of his people, and we need to share with one another that living, daily narrative of his deliverance and empowering as an encouragement to take risks in seeking to fulfill God’s purposes on earth. The author of the letter to the Hebrews writes, “And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching” (Heb 10:24–25, emphasis added). We do these things as we share openly with one another about God’s work in our lives, so it is important that God’s people are never shy to do so.
Original Meaning
An End to Oppression (94:20–23)
CAN A CORRUPT THRONE BE ALLIED WITH YOU—A THRONE THAT BRINGS ON MISERY BY ITS DECREES? Just as there was a surprise factor in the preceding rhetorical question (see v. 16 above), so also there is something somewhat unexpected in the question of verse 20. Until this point in the psalm there seems to be no association between Yahweh and the oppressors mentioned throughout the poem. Indeed, we have been led to believe that they are arrogant in their dismissal of Yahweh and his standards (vv. 4, 7). So why does the poet pose this particular question: “Can a corrupt throne be allied with you?” It seems clear that the ones referred to in this verse are the oppressors described for us throughout the psalm, so it lacks any obvious association of them with Yahweh. Why then include this rhetorical question about corrupt rule and allegiance to Yahweh at this point in the psalm? The “corrupt throne” (literally, “throne of destruction”) of verse 20 probably refers to a judicial seat of office, for it is an office that issues decrees which bring on misery (v. 20b).10
The irony here, of course, is that despite the vocal rejection of God in verses 4 and 7, the corrupt judges in question, simply by dint of being judicial office holders, would be seen as somehow representing Yahweh in the land. So, the very office of these oppressors, in a formal and official sense, associates them with Yahweh, but the speaker makes it plain that such formal associations are meaningless in the eyes of Yahweh. It is one’s behavior that draws a person near to or distances from the Creator God—offices and titles are meaningless. Yahweh will have nothing to do with these officials who bring oppression, and their official status will in no way protect them from judgment.
The wicked band together against the righteous and condemn the innocent to death. This verse names the worst kind of societal oppression and abuse of office. The officials conspire to work against the justice of the Lord, presumably for personal gain and self-interest. This statement shows the extent to which these corrupt judges are prepared to go—even as far as judicial murder (as implied in v. 6).
But the LORD has become my fortress. Regardless of the conspiracies of the powerful and influential, the psalmist acknowledges a security that goes far beyond the reach of those who hold temporal office. Yahweh himself is the psalmist’s fortress and refuge—his support and protection against all attacks. The speaker has the courage to stand up for justice because he knows that his protection goes far beyond the reach of the conspirators despite their influential positions in society.11
He will repay them for their sins and destroy them for their wickedness; the LORD our God will destroy them. The poet is absolutely certain of the ultimacy of divine judgment, hence the repetition of the destruction imagery in verse 23. For the psalmist the ultimate equation is simple: corrupt officials may prosper now, but their final judgment is certain unless they change their patterns of behavior. There is an interesting association in the use of “the LORD our God” in the final statement of the psalm. Effectively, the speaker is making his stand alongside the poor and voiceless of society—he is absolutely with them in their struggle and certain of their vindication.12
Bridging Contexts
THE PLACE OF PSALM 94 IN THE YAHWEH MALAK PSALMS. One of the interesting aspects of the interpretation of Psalm 94 is that it does not immediately resonate with the language of the other psalms of the Yahweh malak collection (Pss 93–99, or 93–100 if we include Ps 100 as a doxology to this collection, as we probably should), so questions arise about its place in the collection. As discussed above in our consideration of Psalm 93, the overarching tone of Psalms 93–100 is summarized in the repeated statement “the LORD reigns” (Pss 93:1; 96:10; 97:1; 99:1). Not all the psalms contain these exact words, but they all, at the very least, include connected imagery that points to the absolute sovereignty of Yahweh over all creation. Psalm 94, however, is somewhat different in its tone (see Original Meaning above). The poem is a song that considers the oppression of the vulnerable in society and points to their ultimate vindication at the hand of Yahweh their Protector. Another interesting point that feeds into this discussion is the apparent similarity between Psalms 92 and 94, both of which deal with the final fate of the wicked. On a superficial level it might seem that Psalm 94 has been misplaced and that it does not really belong among the Yahweh malak psalms. David Howard summarizes the differences in this way:
Psalm 94 stands amidst the kingship-of-Yahweh psalms surrounding it as something of an anomaly, however. For one thing, it is much longer than most of the surrounding psalms. More significantly, it sounds a more discordant note than most of the psalms in an otherwise praise-oriented section. Furthermore, it is a complex poetic composition composed of an individual lament (vv. 1–7), a wisdom interlude (vv. 8–15), and a community lament (vv. 16–23), whereas most of the surrounding psalms are much simpler in form and are more thoroughly unified. Finally, few of the great kingship-of-Yahweh motifs are found in this psalm; it does not belong to this form-critical genre in any scholar’s estimation. What, then, is Psalm 94 doing in its present position? What function does it perform?13
While the structure, tone, and form of expression of Psalm 94 are quite different from those of the other psalms in the collection, as Howard suggests, the presentation of Yahweh is clearly in line with the views expressed in these other psalms. The ultimate presentation of God in Psalm 94 insists that Yahweh is the righteous Judge who will deliver a final verdict on all corrupt authorities—a message that resonates strongly with presentations of God in Psalms 96, 98, and 99. The imagery of God as Judge and Avenger combines nicely with the metaphors of kingship that are prevalent in the collection’s remaining psalms, in which Yahweh is pictured as great God, great King, mighty King, Most High, Maker, Creator, etc. Psalm 94 is different from the other poems of this grouping in that it is not the same type of didactic praise poem. The other psalms represent vibrant, objective contemplations of the nature of Yahweh, whereas Psalm 94 is focused on earthly realities of social injustice and abuse of office. Nonetheless, Psalm 94 still paints a very similar picture of Yahweh to the one we find throughout the collection. He is the ultimate Sovereign in every aspect of life and being. In most ancient Near Eastern cultures the king was normally the ultimate arbiter of justice. While each nation would have some sort of judiciary functioning at a lower level, the ultimate right of appeal for justice would be to the king. In the ancient world, therefore, the judicial imagery is also rule imagery, so the representation of Yahweh in Psalm 94 is not at odds with the rest of the collection despite its differences from the other poems.
Psalm 94 in New Testament. Psalm 94:11 is cited in 1 Corinthians 3:20. Paul’s basic thought echoes the basic idea of Psalm 94, namely, that even that the highest heights of human wisdom are inevitably limited when compared to the wisdom of God. In 1 Corinthians 3 Paul applies this principle to human approaches regarding the strengths and weaknesses of particular leaders. And Paul’s corrective to the Corinthian church points out that old traditional human categories of assessing and valuing leadership are meaningless when applied to spiritual leadership because ultimately every true spiritual accomplishment is the work of God and not a human work. So such debates based on personality affiliations are really meaningless from a kingdom perspective.14
There also seems to be an echo of Psalm 94:14 in Romans 11:1–2. Verse 14 of Psalm 94 states that “the LORD will not reject his people,” and Paul echoes this thought in Romans 11:1. Though Israel has not yet responded to the gospel of Christ as they ought, their slowness to do so does not mean that the “original” people of God have been abandoned by him. Paul firmly believes there will come a time when the Jewish people do turn to the good news of Jesus the Messiah and therefore also that Yahweh has not given up on ethnic Israel.15
Considering the themes of Psalm 94 more broadly, the New Testament appears rife with imagery that speaks of God as Judge over all creation. This theme is, of course, a frequent one in the book of Revelation (e.g., see Rev 6 and 20), but this imagery is also found throughout the literature of the New Testament (e.g., Heb 12:23–24; Jas 4:11–12; 1 Pet 4:5–6 et al.).16
Contemporary Significance
CHRISTIANS AND POLITICS. The closing verses of Psalm 94 provide the reader with a salient warning about our primary responsibility to our Creator to live in accordance with his created order. Inevitably, this warning will make the community of faith cautious about the affiliations we make with those who wield power, regardless of their political hue. Verse 20 asks, “Can a corrupt throne be allied to you—a throne that brings misery by its decrees?” This question is rhetorical, the obvious answer being “No,” and is designed to make the people of God think critically about all political allegiances. Social governance that brings misery by its decrees is something that runs counter to the creative ordinances regarding the sanctity of life and the fundamental dignity of every human being created in the image of God. So, while it is entirely appropriate for Christians to be fully involved and engaged in the political realm, it is important for all believers to maintain a critical distance from any and all policies that contradict God’s purposes for humanity and this world. To that end, together with the poet the contemporary church must never lose its prophetic voice. So, although it is important for Christians to be engaged in the political realm because otherwise we cede all influence to those who do not follow the ways of the Lord, our involvement should always allow scope to take a step back and say, “No, this decree brings on misery, and it would be wrong to implement such a policy.” Psalm 94 is clear about the faith community’s responsibility to care for those who are socially marginalized (vv. 4–7). This responsibility must always be the priority of the people of God because it is the priority of our God, who is Judge (vv. 8–11, 15).
Association with the oppressed. The concluding verse of Psalm 94 points to the poet’s willingness to side with the oppressed against the oppressor (vv. 16–23). The speaker believes that God will act to protect the vulnerable (vv. 16–17), but he is also clearly willing to take his own stand against injustice. There are parts of the world where Christians are oppressed and persecuted simply because of their love for and devotion to Jesus. In these instances the call to protect the oppressed is real, vivid, and personal. But for the majority of the church in the Western world, we are seldom subject to oppression and marginalization of this type. Indeed, this more protected position seems to be the psalmist’s position as well. It is not the psalmist who is being oppressed, but he stands with the oppressed because he knows that social injustice is abhorrent in God’s eyes. He expresses willingness to stand up for what is right simply because it is right and not because it brings some benefit to himself. I feel that the church in Europe and North America often finds itself in this position. We may feel somewhat sidelined by increasingly marked trends toward secularism in our culture, but the worst excesses of what might be called oppression in our society are seldom directed toward the Christian community. Surely it is the task of the church, however, to root out oppression of any type and to speak up for the voiceless in our communities, whoever they may be.
As I write these words I am sitting in a friend’s home in King William’s Town, South Africa, where I have been teaching in a theological college that seeks to serve the Xhosa community of the Eastern Cape. The college is called Dumisani Theological College, and one of its buildings previously belonged to the Biko family. It was in the garden of that building that the black political activist Steve Biko met with Donald Woods, a white journalist who had become convinced that the wrongs of the apartheid system must be opposed. I certainly do not want to oversimplify a complex social and political equation, but we can see echoes of Psalm 94 in this scenario. Donald Woods, and many other white anti-apartheid campaigners both within and outside the church, associated themselves with an oppressed community even though they themselves were not the objects of that oppression. The psalmist makes this call clearly in Ps 94 and provides an example for the Christian church in every locality. Who are the voiceless, marginalized, oppressed of our area, and how can we stand with them to fight for a justice that is pleasing to God our Creator? My fear is that local churches are often so disengaged from the world around them that we are even unaware of injustices that exist not far from our own doorstep. Psalm 94, however, encourages us proactively to seek out those who are in need and to make a stand on their behalf. This is an awkward calling but one that sees the full value of all people created in the divine image. It is also a ministry that foreshadows the ultimate work of God. Our task is to associate actively with the voiceless and to declare his justice in our societies before he comes to avenge and judge the earth (vv. 1–3).
Power of shared testimony. Verses 17–19 give a great example of the power and encouragement of shared testimony. The poet relates his experience of God’s protection and deliverance in the past knowing that this testimony will be an encouragement to the readers of the poem as they face their own challenges and difficulties. The Lord had helped the psalmist when he faced death (v. 17), and this testimony strengthens readers to take their stand against social injustice in their own society (v. 16), even though doing so involves risk on their part. So, the reader hears the challenge to stand up for the oppressed and thinks, “Yes, this is risky but it is the right thing to do. Yahweh saved the psalmist in his day of need; surely he will help me in mine!” Testimony of God’s intervention in our lives encourages others to take risks in the service of his kingdom.
I often find that Christians are reluctant to share testimonies of God’s intervention and help because we fear that we will be seen as “hyper-spiritual” or seeking to draw attention to ourselves. We are happy enough to speak about everything else apart from the work that God has done and is doing in our lives—weather, sports, news, politics, but not anything that might be described as “testimony.” In so doing we rob ourselves of a rich source of spiritual exhortation and affirmation. Grounding biblical truth in the framework of real daily human experience communicates powerfully. It’s not just about the exodus or the resurrection or other biblical narratives. God is at work today in the lives of his people, and we need to share with one another that living, daily narrative of his deliverance and empowering as an encouragement to take risks in seeking to fulfill God’s purposes on earth. The author of the letter to the Hebrews writes, “And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching” (Heb 10:24–25, emphasis added). We do these things as we share openly with one another about God’s work in our lives, so it is important that God’s people are never shy to do so.
