◄ Psalm 94:3 ►
How long will the wicked, O LORD, how long will the wicked exult?
Study Bible
How long
The phrase "How long" is a poignant cry found throughout the Psalms, expressing a deep yearning for divine intervention. In Hebrew, this is "עַד־מָתַי" (ad-matay), a phrase that conveys a sense of urgency and desperation. It reflects the human condition of waiting and longing for God's justice and deliverance. Historically, this cry has been echoed by the faithful in times of distress, serving as a reminder of the patience required in faith and the hope that God will act in His perfect timing.

will the wicked
The term "wicked" in Hebrew is "רְשָׁעִים" (resha'im), referring to those who are morally wrong or guilty of sin. In the context of the Psalms, the wicked are often those who oppose God's people and His ways. This phrase highlights the tension between the righteous and the wicked, a recurring theme in the Bible. It serves as a call to recognize the reality of evil in the world and the need for God's justice to prevail.

O LORD
The use of "O LORD" here is significant, as it invokes the covenant name of God, "Yahweh" (יהוה). This name is a reminder of God's eternal presence, faithfulness, and sovereignty. By addressing God with this name, the psalmist is appealing to the One who has the power and authority to bring about justice. It is a declaration of trust in God's character and His promises to His people.

how long will the wicked
The repetition of "how long will the wicked" emphasizes the psalmist's deep concern and frustration with the apparent success and prosperity of the wicked. This repetition serves to underscore the urgency of the plea and the intensity of the psalmist's desire for God to act. It reflects a common struggle for believers who witness injustice and wonder why God seems to delay His judgment.

exult?
The word "exult" in Hebrew is "יָעִילוּ" (ya'ilu), which means to rejoice or triumph. This term conveys the idea of the wicked celebrating their success and feeling secure in their wrongdoing. The psalmist's question challenges this apparent triumph, reminding the reader that such exultation is temporary and ultimately subject to God's righteous judgment. It serves as a call to trust in God's ultimate justice, even when the wicked seem to prosper.

Persons / Places / Events
1. The Psalmist
The author of Psalm 94, traditionally attributed to David or another psalmist, who is crying out to God in distress over the apparent triumph of the wicked.

2. The Wicked
Those who act in opposition to God's will, often characterized by their arrogance and unjust actions. They are the focus of the psalmist's lament.

3. The LORD (Yahweh)
The covenant name of God, invoked by the psalmist as the ultimate judge and deliverer who is expected to act against the wicked.

4. The Community of Believers
Implicitly present as the audience of the psalm, sharing in the psalmist's concern and seeking God's justice.

5. The Context of Injustice
The broader situation in which the psalmist finds himself, where injustice seems to prevail, prompting the cry for divine intervention.
Teaching Points
The Reality of Injustice
Recognize that the experience of seeing the wicked prosper is not new; it has been a concern for believers throughout history.

The Cry for Justice
Understand that it is appropriate to bring our concerns about injustice to God, trusting in His ultimate justice and timing.

God's Sovereignty and Timing
Trust in God's sovereignty, knowing that His timing is perfect, even when it seems delayed from our perspective.

The Call to Persevere
Be encouraged to persevere in faith and righteousness, even when surrounded by apparent injustice.

Hope in God's Righteous Judgment
Maintain hope in the promise of God's righteous judgment, which will ultimately prevail over wickedness.
Bible Study Questions
1. How does the psalmist's cry in Psalm 94:3 reflect your own experiences with injustice in the world today?

2. In what ways can you find comfort in knowing that others in the Bible, like Habakkuk, also questioned God about the prosperity of the wicked?

3. How can Psalm 37:1-2 help you maintain a perspective of hope and trust in God's justice?

4. What practical steps can you take to persevere in righteousness while waiting for God's intervention in situations of injustice?

5. How does the promise of God's ultimate judgment, as seen in Revelation 6:10, influence your response to the wickedness you observe in the world?
Connections to Other Scriptures
Habakkuk 1:2-4
Similar to Psalm 94:3, Habakkuk questions God about the prevalence of injustice and the prosperity of the wicked, seeking understanding and intervention.

Revelation 6:10
The souls of the martyrs cry out for justice, echoing the psalmist's plea for God to act against the wicked.

Psalm 37:1-2
Offers reassurance that the wicked will not ultimately prevail, providing a counterbalance to the lament in Psalm 94:3.
Sermons
How Long Shall the Wicked Triumph?S. Conway Psalm 94:3
The Tether of the UngodlyR. Tuck Psalm 94:3
Divine Retribution CertainC. Short Psalm 94:1-23
Persecutors and Their VictimsHomilistPsalm 94:1-23
People
Jacob, Psalmist
Places
Jerusalem
Topics
Exult, Joy, Jubilant, O, Sinners, Till, Triumph, Wicked
Dictionary of Bible Themes
Psalm 94:1-6

     5310   exploitation

Psalm 94:1-7

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

Psalm 94:2-3

     9210   judgment, God's

Psalm 94:3-7

     5793   arrogance

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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