Psalm 94:22

But the LORD is my defence; and my God is the rock of my refuge.

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

94:12-23 That man is blessed, who, under the chastening of the Lord, is taught his will and his truths, from his holy word, and by the Holy Spirit. He should see mercy through his sufferings. There is a rest remaining for the people of God after the days of their adversity, which shall not last always. He that sends the trouble, will send the rest. The psalmist found succour and relief only in the Lord, when all earthly friends failed. We are beholden, not only to God's power, but to his pity, for spiritual supports; and if we have been kept from falling into sin, or shrinking from our duty, we should give him the glory, and encourage our brethren. The psalmist had many troubled thoughts concerning the case he was in, concerning the course he should take, and what was likely to be the end of it. The indulgence of such contrivances and fears, adds to care and distrust, and renders our views more gloomy and confused. Good men sometimes have perplexed and distressed thoughts concerning God. But let them look to the great and precious promises of the gospel. The world's comforts give little delight to the soul, when hurried with melancholy thoughts; but God's comforts bring that peace and pleasure which the smiles of the world cannot give, and which the frowns of the world cannot take away. God is his people's Refuge, to whom they may flee, in whom they are safe, and may be secure. And he will reckon with the wicked. A man cannot be more miserable than his own wickedness will make him, if the Lord visit it upon him.

Barnes' Notes on the Bible

But the Lord is my defense ... - In all these purposes of the wicked; in all that they do - whether under the form and sanction of law Psalm 94:20, or by the excitement of passion - my trust is still in God. He is able to interpose in either case, and I may confidently commit my cause to him. On the language used here, as well as the sentiment, see the notes at Psalm 18:2.

Jamieson-Fausset-Brown Bible Commentary

22, 23. Yet he is safe in God's care.

defence—(Ps 59:9).

rock of … refuge—(Ps 9:9; 18:2).

The Treasury of David

22 But the Lost is my defence; and my God is the rock of my refuge.

23 And he shall bring upon them their own iniquity, and shall cut them off in their own wickedness; yea, the Lord our God shall cut them off.

Psalm 94:22

Let the wicked gather as they may, the Psalmist is not afraid, but sweetly sings, "The Lord is my defence; and my God is the rock of my refuge." Firm as a rock is Jehovah's love, and there do we betake ourselves for shelter. In him, even in him alone, we find safety, let the world rage as it may; we ask not aid from man, but are content to flee into the bosom of omnipotence.

Psalm 94:23

The natural result of oppression is the destruction of the despot; his own iniquities crush him ere long. Providence arranges retaliations as remarkable as they are Just. High crimes in the end bring on heavy judgments, to sweep away evil men from off the face of the earth; yea, God himself interposes in a special manner, and cuts short the career of tyrants while they are in the very midst of their crimes. Wicked men are often arrested by the pursuivants of divine justice redhanded, with the evidences of their guilt upon them. "He shall bring upon them their own iniquity, and shall cut them off in their own wickedness." While the stolen bread is in their mouths wrath slays them, while the illgotten wedge of gold is yet in their tent judgment overtakes them. God himself conspicuously visits them, and reveals his own power in their overthrow, "yea, the Lord our God shall cut them off."

Here, then, the matter ends; faith reads the present in the light of the future, and ends her song without a trembling note.

Matthew Poole's Commentary

No text from Poole on this verse.

Gill's Exposition of the Entire Bible

But the Lord is my defence,.... The defence of his church and people, of all the righteous, against those great armies of their enemies that gather together against them: the Targum, in the king's Bible is,

"the Word of the Lord shall be my weapon:''

and my God is the rock of my refuge; to whom recourse is had for shelter from the enemy, and against which the gates of hell cannot prevail: both characters, rock and refuge, agree with Christ, the essential Word of the Lord.

Geneva Study Bible

But the LORD is my defence; and my God is the rock of my refuge.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

22, 23. The R.V. renders, But the Lord hath been my high tower … and he hath brought upon them their own iniquity. But the latter clauses of Psalm 94:23 shew that the punishment of the wicked is still in the future, and it is best to regard the tenses as expressive of certainty: But Jehovah will surely prove a high tower for me, and my God shall be the rock of my refuge. Cp. Psalm 18:2; Psalm 9:9, &c.

and he shall bring upon them &c.] Cause their wrong-doing to recoil upon their own heads. Cp. Psalm 94:2; Psalm 54:5.

in their own wickedness] Or, for their evil: or perhaps, through their own evil. Cp. Psalm 5:10; Psalm 7:15-16; Psalm 9:16.

Pulpit Commentary

Verse 22. - But the Lord is my Defence; and my God is the Rock of my refuge (comp. Psalm 18:2). Psalm 94:22

Keil and Delitzsch Biblical Commentary on the Old Testament

In the sixth strophe the poet confidently expects the inevitable divine retribution for which he has earnestly prayed in the introduction. יחברך is erroneously accounted by many (and by Gesenius too) as fut. Pual equals יחבּרך equals יחבּר עמּך, a vocal contraction together with a giving up of the reduplication in favour of which no example can be advanced. It is fut. Kal equals יחברך, from יחבּר equals יחבּר, with the same regression of the modification of the vowel

(Note: By means of a similar transposition of the vowel as is to be assumed in תּאהבוּ, Proverbs 1:22, it also appears that מדוּבּין equals מוּסבּין (lying upon the table, ἀνακείμενοι) of the Pesach-Haggada has to be explained, which Joseph Kimchi finds so inexplicable that he regards it as a clerical error that has become traditional.)

as in יחנך equals יחנך in Genesis 43:29; Isaiah 30:19 (Hupfeld), but as in verbs primae gutturalis, so also in כּתבם, כּתבם, inflected from כּתב, Ew. ֗251, d. It might be more readily regarded as Poel than as Pual (like תּאכלנוּ, Job 20:26), but the Kal too already signifies to enter into fellowship (Genesis 14:3; Hosea 4:17), therefore (similarly to יגרך, Psalm 5:5) it is: num consociabitur tecum. כּסּא is here the judgment-seat, just as the Arabic cursi directly denotes the tribunal of God (in distinction from Arab. 'l-‛arš, the throne of His majesty). With reference to הוּות vid., on Psalm 5:10. Assuming that חק is a divine statute, we obtain this meaning for עלי־חק: which frameth (i.e., plots and executes) trouble, by making the written divine right into a rightful title for unrighteous conduct, by means of which the innocent are plunged into misfortune. Hitzig renders: contrary to order, after Proverbs 17:26, where, however, על־ישׁר is intended like ἕνεκεν δικαιοσύνης, Matthew 5:10. Olshausen proposes to read יגוּרוּ (Psalm 56:7; Psalm 59:4) instead of יגודּוּ, just as conversely Aben-Ezra in Psalm 56:7 reads יגודּוּ. But גּדד, גּוּד, has the secured signification of scindere, incidere (cf. Arab. jdd, but also chd, supra, p. 255), from which the signification invadere can be easily derived (whence גּדוּד, a breaking in, invasion, an invading host). With reference to דּם נקי vid., Psychology, S. 243 (tr. p. 286): because the blood is the soul, that is said of the blood which applies properly to the person. The subject to יגודו are the seat of corruption (by which a high council consisting of many may be meant, just as much as a princely throne) and its accomplices. Prophetic certainty is expressed in ויהי and ויּשׁב. The figure of God as משׂגּב is Davidic and Korahitic. צוּר מחסּי צוּר is explained from Psalm 18:2. Since השׁיב designates the retribution as a return of guilt incurred in the form of actual punishment, it might be rendered "requite" just as well as "cause to return;" עליהם, however, instead of להם (Psalm 54:7) makes the idea expressed in Psalm 7:17 more natural. On ברעתם Hitzig correctly compares 2 Samuel 14:7; 2 Samuel 3:27. The Psalm closes with an anadiplosis, just as it began with one; and אלהינוּ affirms that the destruction of the persecutor will follow as surely as the church is able to call Jahve its God.