Psalms 94:3

Psa 94:3 LORD, how long shall the wicked, how long shall the wicked triumph?

Ver. 3. Lord, how long shall the wicked, how long?] Bis, quia de die in diem gloriantur, saith Aben Ezra. Twice he saith it, because the wicked boast day after day, with such insolence and outrage, as if they were above control.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

3. (Psa 94:3) How long shall wicked (men), Jehovah, how long shall wicked (men) triumph? The question, as usual in such cases, implies that they have already triumphed long enough or too long, and therefore really involves a prayer that they may triumph no longer. The interruption and resumption of the sentence is like that in Psa 94:1, and in Psa 92:8), Psa 93:1; Psa 93:3.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

That is, brag of their cruelty and oppression: or esteem themselves above all others.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 3. How long shall the wicked triumph?] The wicked are often in prosperity; and this only shows us of how little worth riches are in the sight of God, when he bestows them on the most contemptible of mortals. But their time and prosperity have their bounds.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

3 O Jehovah! how long shall the wicked? The Psalmist justifies himself in this verse for the fervent importunity which he showed in prayer. There was need of immediate help, when the wicked had proceeded to such an extent of audacity. The necessity of our case may justly embolden us in our requests, which must be all the more readily heard as they are reasonable; and here the Psalmist insists that his complaints were not without cause, nor originated in trifling reasons, but were extorted by injuries of the most flagrant description. Notice is taken of the length of time during which their persecutions had lasted, as an aggravating circumstance. They had become hardened under the long-continued forbearance of God, and had in consequence contracted a shamelessness, as well as obstinacy of spirit, imagining that he looked upon their wickedness with an eye of favor. The term how long twice repeated, implies the extent of impunity which had been granted, that it was not as if they had newly started upon their career, but that they had been tolerated for a length of time, and had become outrageously flagitious. It was thus that in former times wicked men tyrannized to such a degree over the Church, while yet God did not interfere to apply a remedy; and we need not be surprised that he should subject her now to protracted persecutions, nor should we conclude that, because he does not immediately proceed to cure existing evils, he has utterly forsaken her. The term triumph denotes that fullness of audacious and boasting exultation which the wicked feel when they are intoxicated with continued prosperity, and conceive that they may indulge in every excess without restraint.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

3–7. How long will Jehovah tolerate the tyrannies of these proud blasphemers?

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Lord, how long shall the wicked,.... The reign of antichrist is thought long by the saints, being the space of forty two months, or 1260 days or years and this tries the faith and patience of the church of Christ, Rev 13:5.

how long shall the wicked triumph? in their prosperity, and in the ruins of the interest of Christ; the Targum is,

"how long shall they sit in tranquillity, or prosperity?''

the triumphing of the wicked may seem long, but it is but short, Job 20:5, the inhabitants of the Romish jurisdiction will triumph when the witnesses are slain, and send gifts to one another, as a token of their joy; but this will not last long, no more than three days, or three years and a half; and while antichrist is saying, I sit a queen, and shall know no sorrow, her plagues shall come upon her in one day, Rev 11:10.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Lord, how long shall the wicked ... - As if there were to be no end to their exaltation; their joy; their success. How long would God allow this? How long would he sit by and see it done? Was he disposed to let them go on forever? Would he never interpose, and arrest them in their career? How often do we wonder that God does not interpose! How often does it seem inexplicable that a Being of almighty power and infinite goodness does not interfere with respect to the wickedness, the oppression, the slavery, the wrong, the cruelty, the fraud, the violence of the world - and put an end to it! Nay, how entirely are we overwhelmed at the thought that he does not put an end to iniquity in the universe altogether; that he never “will” thus interpose, and put an end to sin and sorrow! Such things are too high for us now; perhaps will be always so. Things on earth are not as we should suppose they would be; and we can only pause and adore where we cannot comprehend!

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Ver. 3. LORD, how long shall the wicked, how long shall the wicked triumph? Shall wrong for ever rule? Are slavery, robbery, tyranny, never to cease? Since there is certainly a just God in heaven, armed with almighty power, surely there must be sooner or later an end to the ascendancy of evil, innocence must one day find a defender. This "how long?" of the text is the bitter complaint of all the righteous in all ages, and expresses wonder caused by that great enigma of providence, the existence and predominance of evil. The sound "how long?" is very akin to howling, as if it were one of the saddest of all the utterances in which misery bemoans itself. Many a time has this bitter complaint been heard in the dungeons of the Inquisition, at the whipping posts of slavery, and in the prisons of oppression. In due time God will publish his reply, but the full end is not yet.

Ver. 3. How long shall the wicked, how long, etc. Twice he saith it, because the wicked boast day after day, with such insolence and outrage, as if they were above control. John Trapp.

Ver. 3. How long shall the wicked triumph? For "triumph, "the Hebrew word is wzley which signifies to exalt. That is, they give themselves vain applause on account of their prosperity, and declare their success both with words and with the gestures of their body, like peacocks spreading their feathers. How long shall they utter? etc. For "utter" the Hebrew is weyby, they shall flow, they shall cast forth. The metaphor is taken from fountains springing out of the rock with a rush and abundance of water. Where the abundance of words is noted, their rashness, their waste and profusion, their sound and eagerness, their continuance and the difficulty of obstructing them. Le Blanc.

Ver. 3. How long shall the wicked triumph? What answer shall we give, what date shall we put to this, "How long?" The answer is given in Ps 94:23, "He shall bring upon them their own iniquity, and shall cut them off in their own wickedness, "etc. As if he had said, Except the Lord cut them off in their wickedness, they will never leave off doing wickedly. They are men of such a kind that there is no curing of them, they will never have done doing mischief until they be cut off by death, therefore God threatens death to deter men from sin. A godly man saith, "If God kill me, yet will I trust in him; "and some wicked men say (in effect, if not in the letter), Till God kills us we will sin against him. Joseph Caryl.

Ver. 3-4. Triumph, utter and speak, boast. In the very terms wherein the Psalmist complains of the continued prevalence of the wicked, there is matter of comfort, for we have three (rather four, as in the authorised version) words to denote speaking, and only one, workers, to denote action, showing us that they are far more powerful with their tongues than with their hands. Hugo Cardinalis, quoted by Neale.

Ver. 3.

I. The sweet potion of the wickedpresent triumph.

2. The gall which embitters itit is but temporary, and is prayed against. C. A. Davis.

Psalms 94:4*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

3. How long—Twice uttered for emphasis, implying that the delays of justice are mysterious.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Lord, how long shall the wicked, how long shall the wicked triumph? "How long?" is the continual cry of the psalmists to God, as it is of the souls under the altar. (Rev_6:10; comp. above, Psa_6:3 Psa_13:1, 2 35:7 74:10 79:5 89:46 90:13) It is a cry of weakness and impatience, but has an element of faith in it, on which God looks with favour.

The saint"s perplexity at the triumph of sin.

"Lord, how long?" etc. This question, which the inspired psalmist, in the anguish of his spirit, could not help putting, is not one of those which are solved by the lapse of time. Rather it grows more urgent. Thousands of years have rolled by since these words were written, and still the awful mystery confronts us which St. Paul so forcibly describessin reigning unto death. It is true that in each particular case "the triumphing of the wicked is short at least, compared with eternity. True, also, that nothing can shake the truth of the promise, which runs through the whole Bible, that, come what may, "it shall be well with the righteous eternally well and that all things shall work together for good to them that love God." Nevertheless, when we think, if we could wield absolute power with unerring knowledge, how eagerly we should make short work with injustice, cruelty, tyranny, lawless crime, we cannot but marvel at the spectacle, prolonged age after age, of our heavenly Father "making his sun to rise on the evil and on the good, and sending rain on the just and on the unjust." The psalmist assumes the fact as unquestionable, and reverently, yet urgently, appeals to God, as the Judge of the earth How long is it to be suffered to continue?

I First, HERE IS THE UNDENIABLE FACT, WHICH WOULD ASTONISH US INFINITELY MORE THAN IT DOES, IF WE WERE NOT SO FAMILIAR WITH IT. "The wicked triumph.

1. They do so every day, often for long years, in two ways when they are strong enough, by defying justice; and when they are crafty enough, by evading justice. It is the former of these which especially awakens the indignation and distress of the psalmist. He sees might, which ought to be the servant of right, become the ally of wrong; and justice poisoned at its fountain. It is the spectacle which meets us on every page of history. Joseph a slave and an exile in the dungeon, while his brothers are peacefully feeding their flocks in Canaan, and his wicked, false accuser is dwelling in a palace. Pharaoh blaspheming on the throne, and God"s people bleeding and weeping under the lash. Saul in his court, and David hiding in dens and caves. Nebuchadnezzar at the height of earthly glory, and God"s faithful servants in the fiery furnace. Herod worshipped as a god, and James slain with the sword. Nero on the judgment seat, and Paul a prisoner at his bar. Popes receiving Divine honours, and martyrs for Christ burning at the stake. Ages roll on, and still, in one form or another, this hideous anomaly bears witness that we live in a world whose whole moral frame is disordered. True, as those ages roll, they show us another side to the picture. Joseph in power, and his brethren trembling before him. Pharaoh"s host buried in the waters or bleaching on the shore, and Israel free. Saul stark on Gilboa, and David crowned and victorious. Nebuchadnezzar a maniac, herding with beasts. Herod eaten of worms. Nero a wretched suicide, hooted out of life with curses. But still, successors arise. History repeats itself. The One Arm which could strike down oppression, not only here and there, now and then, but everywhere and forever, seems to delay the blow. (Ecc_8:11) Still the cry goes up, which St. John heard from the souls beneath the altar, "How long, O Lord?" In our own land, thanks be to God, we must look back two hundred years if we would see tyranny and injustice openly triumphing on the throne and on the judgment seat, and God"s servants exiled, starved, imprisoned merely for preaching the gospel. Englishmen have almost forgotten that such things ever were in England. But we see crime continually evading justice, and even successfully concealing itself behind a mask of respectability. One terrible vice drunkenness has this mitigating circumstance, that it cannot long be concealed, and the mischief and misery it works cannot be denied. But if dishonesty, extortion, gambling, false speaking, secret immorality, could in like manner be brought to view, it would be found (alas!) that the crimes human law can reach are but a fraction of crimes actually committed against the Law of God.

2. There is a wider and deeper view we cannot help taking. The power of sin is the power of Satan. He is expressly declared to be "the prince of this world," "the god of this world," who blinds the minds of "them that believe not." Apart from this, neither the extreme wickedness of men nor the slow progress of Christ"s kingdom and gospel can be accounted for.

II IS THERE NO ANSWER TO THIS CRY WHICH HAS GONE UP FOR SO MANY AGES FROM GOD"S PEOPLE TO HIS THRONE? The tempest of his vengeance does not awaken. The lightning does not strike the tyrant, the slave dealer, the seducer, the assassin. The earthquake does not yawn under guilty cities. Satan is not yet chained. But yet, to the ear of faith there comes from God"s Word an answer; not, indeed, such as to end the trial of faith, by clearing away the whole mystery of God"s dealings; but enough to sustain faith, nourish patience and courage, kindle hope and stimulate labour. How long?

1. Long enough to answer those Divine purposes for which sin was at first permitted to enter, and the wicked wicked men or wicked spirits ever to exist at all. We cannot avoid seeing that it was possible for God to have prevented sin from ever existing; if in no other way (of which we cannot judge), at all events by refraining from creating beings, angels or men, capable of sin. The lower creatures are incapable of sin, and, therefore, incapable also of obedience to moral law and of likeness to God. God has seen fit to create beings capable of loving him, knowing him, obeying him; therefore capable of sinning against him. Knowing infinitely better than we the mischief and misery of sin, he has seen it worth while to allow room for sin to display its character and consequences. And we may well believe the lessons thus taught wilt never be forgotten or need repeating in eternity.

2. Long enough to reveal the infinite preciousness of the Divine atonement for sin the blood of Jesus Christ which cleanseth from all sin; and the glorious power of Divine love, truth, and grace; the power, that is, of God"s Spirit to restore even souls dead in sin to God"s likeness.

3. Long enough to perfect that trial of faith and discipline of character, by means of which God is training, in a world of temptation, sorrow, sin, and death, those whom he redeems "from this present evil world," for a life of perfect holiness and endless joy.

4. Long enough to show beyond all question God"s patience and longsuffering, "not willing that any should perish;" and to justify his righteousness when at last he will "render to every man according to his deeds". (Rom 2:2-11Jo Rom 5:22 2Pe_3:9, 2Pe_3:10)

HOMILIES BY S. CONWAY Ver. 3. "How long shall the wicked triumph?

I SUPPOSE THEY NEVER DID.

1. Then the devil would be right when he asked, "Doth Job serve God for nought?" He meant to say that men serve God only from selfish, interested motives.

2. Men would want to sin, though from fear they held back. The heart would remain unchanged, character would be the same.

3. The essential discipline and test of the righteous would be destroyed. We are tested when, though we see the wicked triumph, we still cleave to God.

4. The wicked would wax worse and worse. "The strength of sin is the Law.

5. It would be a confession that men cannot be governed by higher motives than earthly gain.

II SUPPOSE THEY ALWAYS DID.

1. Earth would become hell, because of the wickedness of them that dwell therein.

2. The faith and fear of God would disappear.

III SUPPOSE THEY SOMETIMES DO. This is the case. And sometimes they appear generally to triumph. Nevertheless, it is not always, nor for long. But the present order avails:

1. To glorify God by the fidelity of his people.

2. To lift them to a higher life.

3. To convince the world of the reality of the faith the believer holds. S.C.

The tether of the ungodly.

"How long shall the wicked triumph?" Men ask this question only when they cannot see the rope, or the chain, which keeps the movements of the ungodly within strict limitations. In Jersey and Guernsey the cattle are not left free in the fields, but are tethered so that they can only feed within a defined circle; and the visitor is interested in the different lengths of tether allowed to each animal. Bunyan represents his pilgrim as alarmed at the lions at the entrance to the palace Beautiful, and reassured when told that they were chained, and the chains did not permit of their reaching the middle of the pathway: he would be quite safe if he kept to the middle. The waves lift up themselves, and sometimes seem as if they would overwhelm; but God holds the waters in the hollow of his hand, puts his limitations even on their storm time swellings. The martyr souls are represented in Rev_6:10 as crying from under the altar of God, "How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

I THE TETHER OF THE UNGODLY IS FIXED FOR THE HONOUR OF GOD. He will not permit his Name to be dishonoured or his work to be hindered. Nebuchadnezzar finds he has reached the limit of his tether when he begins to boast himself against God. Herod reaches his limit when, unreproved, he allows the people to shout concerning him, "It is the voice of a god, and not of a man." Because God is and must be supreme, every man is under limitations. Against that men fret, but they can only hopelessly fret.

II THE TETHER OF THE UNGODLY IS FIXED FOR THE SAFETY OF GOD"S PEOPLE. "What can harm you if ye be followers of that which is good?" The figure is presented of Satan, the deceiver and persecutor of the saints, as bound for a thousand years. He is always bound. See the figure of Satan, in the Book of Job, obliged to get Divine permission ere he can touch Job, or a thing that Job has. Even the malice of persecuting ages, and the shameless wickedness of the Inquisition, were in Divine limitations.

III THE TETHER OF THE UNGODLY IS FIXED IN THE INTERESTS OF THE UNGODLY THEMSELVES. Illustrate from the antediluvians. Their life tether was about a thousand years, so they became gigantic in wickedness. What would proud, vicious men become now, if they could get free from Divine restraints? Mercy puts limits on the wicked. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

How long will the wicked, Yahweh, how long will the wicked rejoice?

The psalmist repeats the question to show that he is unhappy with how long Yahweh has allowed the wicked to rejoice. This rhetorical question can be translated as a statement. AT: "You have waited too long Yahweh; you have waited too long to stop the wicked from rejoicing." (See: Rhetorical Question)

will the wicked rejoice

Why the wicked rejoice can be stated clearly. AT: "will the wicked rejoice because you never punish them for the evil deeds they do" (See: Assumed Knowledge and Implicit Information)

They pour out

"All those who do evil pour out"

They pour out their arrogant words

The psalmist writes of the wicked speaking as if their words were a liquid being poured out. (See: Metaphor)

all those who do evil boast

The translation can make explicit that these people boast about their evil actions. AT: "all those who do evil boast about their evil deeds" (See: Assumed Knowledge and Implicit Information)

translationWords

evil

arrogant

boast

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.