Psalm 94:1
O LORD, God of vengeance, O God of vengeance, shine forth.
O LORD
The term "LORD" in this context is derived from the Hebrew "YHWH," often vocalized as Yahweh. This is the covenant name of God, emphasizing His eternal, self-existent nature and His faithfulness to His promises. In the conservative Christian perspective, invoking the name of the LORD is a call to the God who is both transcendent and immanent, the One who is intimately involved in the affairs of His people. This invocation sets the tone for the psalm, acknowledging God's supreme authority and His role as the ultimate judge.

God of vengeance
The Hebrew word for "vengeance" is "naqam," which implies retribution or justice. In the biblical context, vengeance is not about personal vendetta but about divine justice. God as the "God of vengeance" underscores His role as the righteous judge who will right the wrongs and bring justice to the oppressed. This is a comforting assurance for believers, affirming that God sees the injustices in the world and will act in His perfect timing to address them.

O God of vengeance
The repetition of this phrase emphasizes the certainty and importance of God's role as the avenger of wrongs. In Hebrew poetry, repetition is a literary device used to stress a point. Here, it serves to remind the faithful that God’s justice is not a mere possibility but a guaranteed reality. It reassures believers that God is actively involved in the world and will not let evil go unpunished.

shine forth
The phrase "shine forth" is translated from the Hebrew "hophiy'a," which means to appear or to manifest. This is a plea for God to reveal His power and justice visibly. In the historical context, this could be seen as a call for God to intervene in the affairs of Israel, demonstrating His presence and authority. For Christians, this is a reminder of the hope in God's ultimate revelation of justice, both in temporal situations and in the eschatological sense, when Christ will return to judge the living and the dead. The imagery of shining forth also evokes light, symbolizing truth, purity, and the dispelling of darkness, which is a powerful encouragement for believers to trust in God's righteous intervention.

Persons / Places / Events
1. The LORD (Yahweh)
The covenant name of God, emphasizing His eternal existence and faithfulness to His people.

2. God of Vengeance
A title for God that highlights His role as the just judge who avenges wrongs and upholds righteousness.

3. The Psalmist
The author of the psalm, traditionally attributed to David or another figure seeking God's justice.

4. The Oppressors
Implied adversaries who are committing injustices against the righteous, prompting the call for divine intervention.

5. The Righteous
Those who are suffering under oppression and are seeking God's deliverance and justice.
Teaching Points
Understanding Divine Justice
God is portrayed as a righteous judge who will ultimately right all wrongs. Believers can find comfort in knowing that God sees every injustice and will act in His perfect timing.

Trusting in God's Timing
While human justice can be flawed and delayed, God's justice is perfect and certain. Christians are encouraged to trust in God's timing and His ultimate plan for justice.

Responding to Injustice
Believers are called to respond to personal and societal injustices with faith and patience, leaving room for God's vengeance rather than taking matters into their own hands.

Reflecting God's Character
As followers of Christ, we are to reflect God's character by seeking justice, loving mercy, and walking humbly with God, as outlined in Micah 6:8.

Prayer for Justice
The psalmist's cry for God to "shine forth" is a model for believers to pray earnestly for God's justice to be revealed in the world.
Bible Study Questions
1. How does understanding God as the "God of vengeance" influence your perspective on justice and forgiveness?

2. In what ways can you trust God's timing in dealing with injustices you face personally or observe in the world?

3. How can Romans 12:19 guide your response to those who wrong you?

4. What practical steps can you take to reflect God's justice and mercy in your community?

5. How does the theme of divine vengeance in Psalm 94:1 connect with the hope of ultimate justice found in Revelation 6:10?
Connections to Other Scriptures
Deuteronomy 32:35
This verse speaks of God's promise to repay and avenge, reinforcing the theme of divine justice.

Romans 12:19
Paul echoes the sentiment of leaving vengeance to God, encouraging believers to trust in His righteous judgment.

Hebrews 10:30
This New Testament reference reiterates that vengeance belongs to the Lord, connecting the Old Testament understanding with Christian teaching.

Revelation 6:10
The souls of the martyrs cry out for God's vengeance, showing the continuity of this theme throughout Scripture.
A God of VengeancesR. Tuck Psalm 94:1
Divine Retribution CertainC. Short Psalm 94:1-23
Persecutors and Their VictimsHomilistPsalm 94:1-23
People
Jacob, Psalmist
Places
Jerusalem
Topics
Avenges, Belongeth, Belongs, Face, Forth, Hands, O, Punishment, Shew, Shine, Shining, Thyself, Vengeance, Vengeances
Dictionary of Bible Themes
Psalm 94:1

     4835   light, spiritual

Psalm 94:1-2

     5493   retribution

Psalm 94:1-6

     5310   exploitation

Psalm 94:1-7

     5350   injustice, hated by God
     8792   oppression, God's attitude

Library
Of the Knowledge of Truth
Happy is the man whom Truth by itself doth teach, not by figures and transient words, but as it is in itself.(1) Our own judgment and feelings often deceive us, and we discern but little of the truth. What doth it profit to argue about hidden and dark things, concerning which we shall not be even reproved in the judgment, because we knew them not? Oh, grievous folly, to neglect the things which are profitable and necessary, and to give our minds to things which are curious and hurtful! Having
Thomas A Kempis—Imitation of Christ

Against Vain and Worldly Knowledge
"My Son, let not the fair and subtle sayings of men move thee. For the kingdom of God is not in word, but in power.(1) Give ear to My words, for they kindle the heart and enlighten the mind, they bring contrition, and they supply manifold consolations. Never read thou the word that thou mayest appear more learned or wise; but study for the mortification of thy sins, for this will be far more profitable for thee than the knowledge of many difficult questions. 2. "When thou hast read and learned many
Thomas A Kempis—Imitation of Christ

A Prayer for the Spirit of Devotion
6. O Lord my God, Thou art all my good, and who am I that I should dare to speak unto Thee? I am the very poorest of Thy servants, an abject worm, much poorer and more despicable than I know or dare to say. Nevertheless remember, O Lord, that I am nothing, I have nothing, and can do nothing. Thou only art good, just and holy; Thou canst do all things, art over all things, fillest all things, leaving empty only the sinner. Call to mind Thy tender mercies, and fill my heart with Thy grace, Thou
Thomas A Kempis—Imitation of Christ

The Abrogation of the Saybrook Platform
That house cannot stand.--Mark iii, 25. The times change and we change with them.--Proverb. The omission of all persecuting acts from the revision of the laws in 1750 was evidence that the worst features of the great schism were passing, that public opinion as a whole had grown averse to any great severity toward the Separatists as dissenters. But the continuance in the revised statutes of the Saybrook Platform as the legalized constitution of the "Presbyterian, Congregational or Consociated Church,"
M. Louise Greene, Ph. D.—The Development of Religious Liberty in Connecticut

Joy
'The fruit of the Spirit is joy.' Gal 5:52. The third fruit of justification, adoption, and sanctification, is joy in the Holy Ghost. Joy is setting the soul upon the top of a pinnacle - it is the cream of the sincere milk of the word. Spiritual joy is a sweet and delightful passion, arising from the apprehension and feeling of some good, whereby the soul is supported under present troubles, and fenced against future fear. I. It is a delightful passion. It is contrary to sorrow, which is a perturbation
Thomas Watson—A Body of Divinity

a survey of the third and closing discourse of the prophet
We shall now, in conclusion, give a survey of the third and closing discourse of the prophet. After an introduction in vi. 1, 2, where the mountains serve only to give greater solemnity to the scene (in the fundamental passages Deut. xxxii. 1, and in Is. 1, 2, "heaven and earth" are mentioned for the same purposes, inasmuch as they are the most venerable parts of creation; "contend with the mountains" by taking them in and applying to [Pg 522] them as hearers), the prophet reminds the people of
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Out of the Deep of Suffering and Sorrow.
Save me, O God, for the waters are come in even unto my soul: I am come into deep waters; so that the floods run over me.--Ps. lxix. 1, 2. I am brought into so great trouble and misery: that I go mourning all the day long.--Ps. xxxviii. 6. The sorrows of my heart are enlarged: Oh! bring Thou me out of my distress.--Ps. xxv. 17. The Lord hath heard the voice of my weeping: the Lord will receive my prayer.--Ps. vi. 8. In the multitude of the sorrows which I had in my heart, Thy comforts have refreshed
Charles Kingsley—Out of the Deep

In Death and after Death
A sadder picture could scarcely be drawn than that of the dying Rabbi Jochanan ben Saccai, that "light of Israel" immediately before and after the destruction of the Temple, and for two years the president of the Sanhedrim. We read in the Talmud (Ber. 28 b) that, when his disciples came to see him on his death-bed, he burst into tears. To their astonished inquiry why he, "the light of Israel, the right pillar of the Temple, and its mighty hammer," betrayed such signs of fear, he replied: "If I were
Alfred Edersheim—Sketches of Jewish Social Life

How they are to be Admonished who Lament Sins of Deed, and those who Lament Only Sins of Thought.
(Admonition 30.) Differently to be admonished are those who deplore sins of deed, and those who deplore sins of thought. For those who deplore sins of deed are to be admonished that perfected lamentations should wash out consummated evils, lest they be bound by a greater debt of perpetrated deed than they pay in tears of satisfaction for it. For it is written, He hath given us drink in tears by measure (Ps. lxxix. 6): which means that each person's soul should in its penitence drink the tears
Leo the Great—Writings of Leo the Great

Temporal Advantages.
"We brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content."--1 Tim. vi. 7, 8. Every age has its own special sins and temptations. Impatience with their lot, murmuring, grudging, unthankfulness, discontent, are sins common to men at all times, but I suppose one of those sins which belongs to our age more than to another, is desire of a greater portion of worldly goods than God has given us,--ambition and covetousness
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Division of Actual Grace
Actual grace may be divided according to: (1) the difference existing between the faculties of the human soul, and (2) in reference to the freedom of the will. Considered in its relation to the different faculties of the soul, actual grace is either of the intellect, or of the will, or of the sensitive faculties. With regard to the free consent of the will, it is either (1) prevenient, also called cooeperating, or (2) efficacious or merely sufficient. 1. THE ILLUMINATING GRACE OF THE INTELLECT.--Actual
Joseph Pohle—Grace, Actual and Habitual

Letter Xlvi (Circa A. D. 1125) to Guigues, the Prior, and to the Other Monks of the Grand Chartreuse
To Guigues, the Prior, And to the Other Monks of the Grand Chartreuse He discourses much and piously of the law of true and sincere charity, of its signs, its degrees, its effects, and of its perfection which is reserved for Heaven (Patria). Brother Bernard, of Clairvaux, wishes health eternal to the most reverend among fathers, and to the dearest among friends, Guigues, Prior of the Grande Chartreuse, and to the holy Monks who are with him. 1. I have received the letter of your Holiness as joyfully
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Roman Pilgrimage: the Miracles which were Wrought in It.
[Sidenote: 1139] 33. (20). It seemed to him, however, that one could not go on doing these things with sufficient security without the authority of the Apostolic See; and for that reason he determined to set out for Rome, and most of all because the metropolitan see still lacked, and from the beginning had lacked, the use of the pall, which is the fullness of honour.[507] And it seemed good in his eyes[508] that the church for which he had laboured so much[509] should acquire, by his zeal and labour,
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

But, Say They, How is the Flesh by a Certain Likeness Compared unto The...
25. But, say they, how is the flesh by a certain likeness compared unto the Church? What! doth the Church lust against Christ? whereas the same Apostle said, "The Church is subject unto Christ." [1898] Clearly the Church is subject unto Christ; because the spirit therefore lusteth against the flesh, that on every side the Church may be made subject to Christ; but the flesh lusteth against the spirit, because not as yet hath the Church received that peace which was promised perfect. And for this reason
St. Augustine—On Continence

Question Lxxxi of the virtue of Religion
I. Does the Virtue of Religion Direct a Man To God Alone? S. Augustine, sermon, cccxxxiv. 3 " on Psalm lxxvi. 32 sermon, cccxi. 14-15 II. Is Religion a Virtue? III. Is Religion One Virtue? IV. Is Religion a Special Virtue Distinct From Others? V. Is Religion One of the Theological Virtues? VI. Is Religion To Be Preferred To the Other Moral Virtues? VII. Has Religion, Or Latria, Any External Acts? S. Augustine, of Care for the Dead, V. VIII. Is Religion the Same As Sanctity? Cardinal Cajetan,
St. Thomas Aquinas—On Prayer and The Contemplative Life

The Knowledge of God
'The Lord is a God of knowledge, and by him actions are weighed.' I Sam 2:2. Glorious things are spoken of God; he transcends our thoughts, and the praises of angels. God's glory lies chiefly in his attributes, which are the several beams by which the divine nature shines forth. Among other of his orient excellencies, this is not the least, The Lord is a God of knowledge; or as the Hebrew word is, A God of knowledges.' Through the bright mirror of his own essence, he has a full idea and cognisance
Thomas Watson—A Body of Divinity

The Chorus of Angels
Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour and glory, and blessing! I t was a good report which the queen of Sheba heard, in her own land, of the wisdom and glory of Solomon. It lessened her attachment to home, and prompted her to undertake a long journey to visit this greater King, of whom she had heard so much. She went, and she was not disappointed. Great as the expectations were, which she had formed from the relation made her by others,
John Newton—Messiah Vol. 2

Christian Meekness
Blessed are the meek, for they shall inherit the earth Matthew 5:5 We are now got to the third step leading in the way to blessedness, Christian meekness. Blessed are the meek'. See how the Spirit of God adorns the hidden man of the heart, with multiplicity of graces! The workmanship of the Holy Ghost is not only curious, but various. It makes the heart meek, pure, peaceable etc. The graces therefore are compared to needlework, which is different and various in its flowers and colours (Psalm 45:14).
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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