Psalm 94:6
They slay the widow and the stranger, and murder the fatherless.
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EXPOSITORY (ENGLISH BIBLE)
(6) Stranger.—The mention of the stranger as one friendless and helpless (Exodus 22:21), under the tyranny of the great, seems to imply that domestic, and not foreign oppression, is the grievance.

94:1-11 We may with boldness appeal to God; for he is the almighty Judge by whom every man is judged. Let this encourage those who suffer wrong, to bear it with silence, committing themselves to Him who judges righteously. These prayers are prophecies, which speak terror to the sons of violence. There will come a day of reckoning for all the hard speeches which ungodly sinners have spoken against God, his truths, and ways, and people. It would hardly be believed, if we did not witness it, that millions of rational creatures should live, move, speak, hear, understand, and do what they purpose, yet act as if they believed that God would not punish the abuse of his gifts. As all knowledge is from God, no doubt he knows all the thoughts of the children of men, and knows that the imaginations of the thoughts of men's hearts are only evil, and that continually. Even in good thoughts there is a want of being fixed, which may be called vanity. It concerns us to keep a strict watch over our thoughts, because God takes particular notice of them. Thoughts are words to God.They slay the widow and the stranger, and murder the fatherless - To do this is everywhere represented as a special crime, and as especially offensive to God from the fact that these classes are naturally feeble and unprotected. See the notes at Isaiah 1:17; Psalm 68:5; Psalm 82:3. 5, 6. thy people [and] thine heritage—are synonymous, the people being often called God's heritage. As justice to the weak is a sign of the best government, their oppression is a sign of the worst (De 10:18; Isa 10:2). Whom common humanity obliged them to spare, and pity, and relieve. They slay the widow and the stranger,.... Who are so both in a literal and figurative sense, such who are weak and feeble, helpless and friendless; or who are deprived of their faithful pastors, who were as husbands and fathers to them, and who profess themselves pilgrims and strangers here; these the followers of the man of sin have inhumanly put to death, supposing they did God good service:

and murder the fatherless; having slain the parents in a cruel and barbarous manner, murder their infants; or figuratively such who are as orphans, destitute of their spiritual fathers, who were the instruments of begetting them in Christ, and of nourishing them with the words of faith and good doctrine; with the blood of these the whore of Rome has often made herself drunk, and therefore blood shall be given her to drink, Revelation 17:5.

They slay the widow and the stranger, and murder the fatherless.
EXEGETICAL (ORIGINAL LANGUAGES)
6. A proverbial expression for inhumanity and treachery. They do not scruple to murder the most defenceless, and those whose lives, by the traditions of Semitic hospitality, should have been inviolable. “From the earliest times of Semitic life the lawlessness of the desert … has been tempered by the principle that the guest is inviolable.… To harm a guest, or to refuse him hospitality, is an offence against honour, which covers the perpetrator with indelible shame.” Robertson Smith, Rel. of Semites, p. 76. Cp. Exodus 22:21-22; Psalm 10:14; Malachi 3:5.Verse 6. - They slay the widow and the stranger, and murder the fatherless (comp. Isaiah 1:17-23; Isaiah 10:2; Ezekiel 22:6-9; Malachi 3:5; also Psalm 10:8-10). All the raging of the world, therefore, will not be able to hinder the progress of the kingdom of God and its final breaking through to the glory of victory. The sea with its mighty mass of waters, with the constant unrest of its waves, with its ceaseless pressing against the solid land and foaming against the rocks, is an emblem of the Gentile world alienated from and at enmity with God; and the rivers (floods) are emblems of worldly kingdoms, as the Nile of the Egyptian (Jeremiah 44:7.), the Euphrates of the Assyrian (Isaiah 8:7.), or more exactly, the Tigris, swift as an arrow, of the Assyrian, and the tortuous Euphrates of the Babylonian empire (Isaiah 27:1). These rivers, as the poet says whilst he raises a plaintive but comforted look upwards to Jahve, have lifted up, have lifted up their murmur, the rivers lift up their roaring. The thought is unfolded in a so-called "parallelism with reservation." The perfects affirm what has taken place, the future that which even now as yet is taking place. The ἅπαξ λεγ. דּכי signifies a striking against (collisio), and a noise, a din. One now in Psalm 93:4 looks for the thought that Jahve is exalted above this roaring of the waves. מן will therefore be the min of comparison, not of the cause: "by reason of the roar of great waters are the breakers of the sea glorious" (Starck, Geier), - which, to say nothing more, is a tautological sentence. But if מן is comparative, then it is impossible to get on with the accentuation of אדירים, whether it be with Mercha (Ben-Asher) or Dechמ (Ben-Naphtali). For to render: More than the roar of great waters are the breakers of the sea glorious (Mendelssohn), is impracticable, since מים רבים are nothing less than ים (Isaiah 17:12.), and we are prohibited from taking אדירים משׁברי־ים as a parenthesis (Kצster), by the fact that it is just this clause that is exceeded by אדיר במרום ה. Consequently אדירים has to be looked upon as a second attributive to מים brought in afterwards, and משׁבּרי־ים (the waves of the sea breaking upon the rocks, or even only breaking upon one another) as a more minute designation of these great and magnificent waters (אדירים, according to Exodus 15:10),

(Note: A Talmudic enigmatical utterance of R. Azaria runs: באדירים יבא אדיר ויפרע לאדירים מאדירים, Let the glorious One (Jahve, Psalm 93:4, cf. Isaiah 10:34; Isaiah 33:21) come and maintain the right of the glorious ones (Israel, Psalm 16:3) against the glorious ones (the Egyptians, Exodus 15:10 according to the construction of the Talmud) in the glorious ones (the waves of the sea, Psalm 93:4).)),

and it should have been accented: מים רבים אדירים משברי ים מקלות. Jahve's celestial majesty towers far above all the noisy majesties here below, whose waves, though lashed never so high, can still never reach His throne. He is King of His people, Lord of His church, which preserves His revelation and worships in His temple. This revelation, by virtue of His unapproachable, all-overpowering kingship, is inviolable; His testimonies, which minister to the establishment of His kingdom and promise its future manifestation in glory, are λόγοι πιστοί καὶ ἀληθινοί, Revelation 19:9; Revelation 22:6. And holiness becometh His temple (נאוה־קדשׁ, 3rd praet. Pilel, or according to the better attested reading of Heidenheim and Baer, נאוה;

(Note: The Masora on Psalm 147 reckons four נאוה, one ונאוה, and one נאוה eno d, and therefore our נאוה is one of the יז מלין דמפקין אלף וכל חד לית מפיק (cf. Frensdorf's Ochla we-Ochla, p. 123), i.e., one of the seventeen words whose Aleph is audible, whilst it is otherwise always quiescent; e.g., כּמוצאת, otherwise מוצאת.)

therefore the feminine of the adjective with a more loosened syllable next to the tone, like יחשׁב־לּי in Psalm 40:18), that is to say, it is inviolable (sacrosanct), and when it is profaned, shall ever be vindicated again in its holiness. This clause, formulated after the manner of a prayer, is at the same time a petition that Jahve in all time to come would be pleased to thoroughly secure the place where His honour dwells here below against profanation.

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