Psalm 94 (93):1Meaning & Commentary from the Church Fathers

We are all aware of those who lament the patience of God and express discontent over the existence or influence of the wicked. They often sorrow that the sinful seem to flourish while the good suffer; that those who do evil often possess strength over the virtuous and that pride is found among the wicked while humility characterizes the good. Observing these injustices can lead the weary and impatient hearts to despair, as they may feel their goodness is in vain. It may appear to them that God withdraws His gaze from the righteous and lends His support to the pleasures embraced by the wicked. Consequently, frail individuals may conclude that righteous living is futile, prompting them to mimic the behavior of the prosperous evildoers or, if fear of earthly consequences holds them back, they may restrain themselves from acting out, not due to a love for righteousness, but rather a fear of human judgement. Among their sinful thoughts is the tragic misconception that God neglects human acts, treating the good and the wicked without distinction or, even more egregiously, that He opposes the just and favors the unjust. Though such a mindset harms no one directly, it ultimately undermines one's own spirit, rendering one wicked in their own sight, with no detriment to God.

This Psalm bears the title, "A Psalm of David on the Fourth Day of the Week." It serves to instruct on the virtue of patience amidst the suffering of the righteous, urging endurance against the triumphs of the wicked and fortifying resolve. Thus, we question the significance of its reference to the fourth day: The first day of the week honors the Lord; the second, widely recognized as a lunar day; the third, termed after Mars. Accordingly, the fourth day corresponds to what many Gentiles or Christians refer to as Mercury’s day—although I would prefer a divergence from such naming conventions—since various cultures offer differing titles, making the Church’s nomenclature more fitting for Christian expression. If custom has led anyone to speak in ways which contradict their beliefs, let them remember that the celestial bodies predate the men for whom they are named, having existed long before mortal men drew breath. Recognition of great men in their lifetime often led to their deification by those they benefited, as the ancients sought to flatter those they revered in life rather than acknowledging the true source of their existence. Such misguided honor prompted erroneous beliefs about the stars, beliefs reinforced by the devil but countered by Christ.

From a Christian perspective, the fourth week day reminds us of the fourth day of creation. Let us recall Genesis, where God created light on the first day, the firmament (heaven) on the second day, and the separation of land and sea on the third day. On the fourth day, the Lord made heavenly bodies: Genesis 1:3-19 describes how the sun, moon, and stars were appointed to govern day and night. Thus, the choice of this Psalm’s title evokes a notion of patience in the face of evil’s seeming prosperity while reminding us of God’s order in creation. The Apostle Paul similarly encourages us when he states: “Do all things without murmuring or disputing, that ye may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation, among whom ye shine as lights in the world, holding fast the word of life” (Philippians 2:14-16).

Let us now delve into the Psalm further, acknowledging that the Lord is a God of vengeance—“the Lord reigns; He is clothed with majesty” (Psalm 93:1). Do not assume that He does not discipline; a God of vengeance is a God of correction. While you may grumble about the apparent lack of punishment towards the wicked, consider this: should you murmur, you may find your own position precarious. When you see a thief go unpunished, instead of questioning God's justice, focus on correcting your own heart towards others and towards God Himself. Should you long for divine retribution, be cautious; God sees the heart of man, and you may be among those who face judgment first. He will come to judge the ungrateful and those who persist in wickedness, gathering wrath for the day of His righteous judgment, for indeed, “God will repay each one according to his deeds” (Romans 2:4-6).

Our safety lies in our Savior, who will uphold the hope of all the needy. When He declares “I will act confidently in Him,” it signifies His unwavering commitment to righteousness. He will not flinch in confronting the vices and desires of men. Like a skilled physician wielding the knife of truth, He will excise our wounds—fulfilling all that was foretold. How powerful were the words of the One who “taught as one having authority,” pronouncing “Woe to you, scribes and Pharisees, hypocrites!” As He proclaimed such truths, He feared no man. Why? Because He is indeed the God of vengeance, unyielding in word, so that those unwilling to heed His call would find themselves condemned by His judgment.

Are we to suppose He will exercise leniency in judgment, having already spoken boldly in the face of suffering? If His humility did not present a barrier to addressing the proud, how could it do so in His glory? Consider how He acted in earlier times, and imagine how He will unveil His authority at the end of days. Instead of resenting God's supposed patience with the wicked, remain diligent and perhaps, through His mercy, you will find preservation from discipline while preparing yourself for a righteous judgment.

And what follows His confidence? The exaltation of the Judge of the world: “Be exalted, O Judge of the earth” (Psalm 92:2). They imprisoned Him during His humble state; will they manage to restrain Him when He is lifted high? They judged Him when He was mortal; will they not face judgment when He reigns immortal? He proclaims, “Be exalted, Thou who acted with confidence.” Despite the wicked viewing their actions as triumph, they erroneously believed they had accomplished a great feat in seizing and crucifying Him, while they should have come to Him in faith. Therefore, you who boldly acted amidst hostility, fear no evil, for you embody the resurrection of His power. Accept patiently the sufferings as He endured, and may you also find glory in His exaltation once again.

He does promise to repay the proud. It serves as prophecy, not merely a command; the Prophet spoke of Christ’s forthcoming actions. The humble are seen and restored, while the proud face the pit prepared through the interplay of justice. The proud are indeed defined by those who do not acknowledge their sins nor humbly seek correction. The publican who beat his chest and pleaded for mercy exemplifies humility, whereas the arrogant enjoy their supposed superiority while belittling the grace of God.

Consider His teaching—every trial and scourging of His people serves a purpose. There is a swift pass through temporary affliction that leads to eternal salvation. His grace beckons workers into the vineyard of His mercy. Have patience, dear brothers and sisters, in these days of wickedness. Understand that while the righteous endure, the very prosperity of the wicked is a snare set for them, revealing the deeper mercy of God, testing the faithful through tribulation.

In these trials, remember that our labor here is not futile but essential in obtaining rest—until the final fulfillment of God's promise when judgment will be rendered. He does not abandon His inheritance; instead, He guides His true followers towards righteousness amidst chaos. The heart aligned with God's will bears witness to His mission of mercy, proving that mercy and patience shall yield righteousness in His perfect timing.

Thus, let us remain steadfast, working diligently in faith, for even the smallest acts of faithfulness accumulate toward the Kingdom. May we stay vigilant against the depravity that surrounds us and take heart in the promise of the Savior who walks beside us—not merely as an observer, but as the source of our strength. For it is by His grace we are upheld, even in our moments of trembling. Rejoice, for He brings consolation amidst sorrow, leading us toward unending peace.

This illustrates how the number four can reach ten, suggesting that the four Gospels are encapsulated within the Decalogue, where the teachings of the Ten Commandments are complemented by the Gospel message, showing continuity between the Old Law and the provisions of the Gospel.

Having reflected on the title, let us now direct our attention to the Psalm: “The Lord God of vengeance, the God of vengeance hath freely acted” (Psalm 93:1). The once-hidden God now reveals Himself to the people and triumphs openly on the Cross. “The God of vengeance is the Lord.” If this is true (as stated, “Vengeance is mine, I will repay,” says the Lord - Rom. 12:19; see also Deut. 32:35; Heb. 10:30), why does humanity yearn for vengeance? You possess a Lord who is vengeful. The apostle teaches, “If your enemy is hungry, feed him; if he is thirsty, give him drink. For in so doing you will gather burning coals on his head” (Rom. 12:20). This seems counterintuitive; it appears not as an act of kindness but rather as cruelty. If I show favor to my enemy so that God might be vengeful towards him, this does not stem from goodwill but from malice. Indeed, the apostle states, “If your enemy is hungry, feed him.” These are compassionate words. “If he is thirsty, give him drink.” Compassion is evident here. However, interpreting “you will gather burning coals on his head” as merciful feels harsh. It may imply providing food and drink simply to torment him eternally. Is that truly what the apostle conveys? Does the messenger of mercy instruct us in cruelty? Therefore, we must comprehend the statement in a different light. If your adversary strikes you, turn the other cheek. If he wrongs you, respond with kindness. In doing so, you will bring him back from sin. May your endurance triumph over his malevolence. When you shoot an arrow at hard stone, it will not embed but will bounce back. Similarly, if you do not retaliate against your enemy’s offenses, your perseverance could lead him to amend his ways.

Additionally, as we reflect on this during the Easter celebration, He who has revealed His actions has personally enacted them. He who was prophesied fulfilled those prophecies willingly, as He “became as a man without help, free among the dead” (Psalm 87:6). If you seek to know what He has achieved, consider His deeds. Not out of compulsion but from His own volition, He allowed Himself to be suspended on a tree; He did not deny that His body was pierced with nails; He bore His Spirit’s death, laid His body in the tomb, and alongside the Spirit descended into the depths of hell; He bound the ruler of darkness and death, vanquished his forces; He shattered the iron bars of hell’s gates and liberated all the righteous who were previously confined there, shackled by sin; He restored the captives to freedom and illuminated those trapped in the shadows of sin with radiant light. Thus, you hear the account of how our Lord, the avenger of wrongs, achieved salvation. For after He was lifted up, that is, crucified by the Jews, as He surrendered His spirit, His soul, unified with His Godhead, descended into hell’s depths, like a thief... Whether you refer to the Father, the Son, or the Holy Spirit, according to the understanding of the Trinity as taught in the Gospel, it is both God and Lord. The God of vengeance has acted freely: humbled in servitude, so that He might exercise judgment in majesty thereafter.

Not only did he issue condemnation, but he also urged them: "Judge the orphan, and justify the widow" (Isaiah 1:17). Similarly, the blessed Habakkuk voiced a similar indictment, praying to God, "Make my men like fishes of the sea, and like creeping things that have no elders. The wicked devours the righteous" (Habakkuk 1:13-14). The remarkable Jeremiah and other prophets also continued to denounce their injustices. Perceiving these issues prophetically, the divine David composed this psalm to offer guidance and reflection to his contemporaries, highlighting both the benevolence of God’s Providence and the penalties for those who choose a wicked path. He articulates the psalm on behalf of those nurtured in righteousness, who endure injustices inflicted by these leaders. The Lord, who is a God of retribution, does not stand idly by in the face of such offenses. Instead of interpreting it as having no fault, Aquila and other translators have rendered it as "appear." I implore You, O God of all creation, Lord and Sovereign of all beings, who administers appropriate consequences to wrongdoers, hear and accept my prayer, says the prophet.

Following Judas's betrayal, on the Thursday of the seventh week—known as the fifth day in the Greek counting, and the day before—our Redeemer, who liberated the entire world by His own sacrifice, stood firm against Judas, the traitor, on the preceding Wednesday, the fourth day. At this time, the Lord, while the Jews had begun to plot against Him, initiated divine judgment upon death and triumphed openly, avenging us against the adversary. Thus, the prophet, foreseeing these events, is stirred with righteous indignation against the deeds done, referring to Him as the God of vengeance and imploring that He who humbled Himself for us should rise up and render fitting retribution upon the proud, preventing the wicked from taking pride in their wrongdoings. Some interpret this psalm as a proclamation against the Babylonians, composed in the fourth month when they launched an assault on the Jews, as recounted by Jeremiah. The Lord, the God of vengeance, is unoffended. Here, the term “God of vengeance” is uniquely used in place of the more general “God the avenger,” employing a noun instead of an adjective, illustrating a characteristic of Hebrew language where God’s titles reflect His nature—merciful, generous, comforting, and peaceful. Therefore, David declares that the Lord is a God of vengeance, having now revealed His righteous judgment following His previous patience. The repeated phrase “God of vengeance” signifies intense zeal and a commitment to truth. Eusebius elegantly remarks that the prophet encourages those in distress, assuring them that there is a God who does not disregard human actions, who justly punishes the unrighteous and visibly enacts vengeance, even while demonstrating forbearance. Athanasius contributes that the term “revealed” may refer to the judgment that will be disclosed to the wicked at the conclusion of earthly life during the Divine judgment, when He will pronounce, “Depart from Me.” Nyssa points out that God observes human actions in such a way that He will justly impose appropriate consequences on the unrighteous, rewarding everyone according to their deeds. Unnamed: Who is this God of vengeance if not our universal Judge, Christ? As it is written, “The Father judges no man, but has committed all judgment to the Son.” Thus, He is revealed, meaning He has appeared, as suggested by the term παρρρησιαν, which can be understood as θαρρρησιαν.

In this psalm, the prophet seeks divine assistance against the brutality of adversaries and wicked individuals who cruelly oppress the faithful. It is clear that he refers to both internal and domestic foes, whose unjust actions harm the saints as severely as the threats posed by foreign nations. "The Lord God of vengeance, the God of vengeance is not offended; He appeared in glory." "Ascend, O judge of the earth, give recompense to the proud." The situation of the Jews was dire, surrounded as they were by many hostile nations, leading to constant torment from their numerous cruel neighbors. However, the internal strife resulting from the rulers of the time inflicted even greater anguish upon them. For this reason, the Prophet earnestly implores God to remove this harmful evil. "O God of vengeance, appear in glory: exalted be He who judges the earth!"

Such phrases are frequently found among the Prophets, who associate God's appearance and ascension with the visible execution of His justice, particularly when He assumes His position on the throne of judgement to rectify wrongs and display His might to the world. These declarations are meant to reassure us that God remains attentive to our plight, especially when He visibly extends His hand for our assistance. The repeated invocation of "God of vengeance" alongside the title "Judge of the earth" aptly relates to the current situation; while all judges have the role of delivering justice, it is especially fitting for God as the ultimate Judge who avenges not only the wrongs of ordinary individuals but also those committed by judges, nobles, and kings.

Thus, the term "avenge" is used here either to denote a higher degree, akin to calling God the most merciful and generous, or it indicates the concept of God as the enactor of vengeance, as reflected when the Apostle describes Him as the God of peace, hope, and salvation (Romans 15:13). Indeed, God is the source of vengeance, as He avenges sins both personally and through His creation in countless subtle ways. Often, the justice of God turns sinful desires into punishment, demonstrating that things highly sought after may become instruments of retribution. Therefore, the Prophet implores God to remember His role: "Lord, it is Thy work to avenge the iniquities of men and to judge the earth." He observes the audacity of the wicked when their transgressions go unpunished, asking that God humbles these adversaries and avenges their wrongs, silencing those who deny His Providence.

Particularly, the prophet requests a just verdict upon the proud, seeking to address their primary sinful nature while eliminating the root of other vices. As pride reigns as the chief of sins, its downfall leads to the fading of all other evils. Thus, the Prophet specifically highlights the proud, for it is they who refuse to humble themselves, making them subject to judgement. While it is true that "all have sinned, and fall short of the glory of God" (Romans 3:23), those who submit to God's mighty hand and possess a contrite spirit will receive forgiveness, whereas the proud who obstinately defend their transgressions will justly face punishment.

The text reflects a time when the wicked held sway in Israel, displaying their arrogance (vv.3:4) while disregarding sacred laws (protection for widows, orphans, and foreigners; v.6), persecuting those who faithfully uphold God's laws (v.25), and distorting truth into falsehood (v.15). Such conditions were evident during the kingship era, as illustrated in the words of the prophets (particularly in Isaiah 1, among others); however, there is insufficient evidence to pinpoint the precise time of the psalm's composition. The title, which appears only in the Septuagint and the Vulgate, attributes it to David. Nonetheless, it cannot be linked to Saul (as indicated by vv. 5 and 6) or the persecution by Absalom. David may have penned it without immediate context or personal sorrow, intending it as a song for the faithful in Israel during a period when injustice overshadowed righteousness. David might have foreseen such challenging times, even lacking prophetic insight. According to the Mishnah, this psalm is recited on Wednesday, a practice that continues among Jews today; the Talmud also notes that the Levites chanted it in the temple on the day Jerusalem fell to the Chaldeans, only to be interrupted by the invading foes at the last verse (23). The psalmist begins by affirming the conviction that God is the avenger of all wickedness, having consistently manifested this truth with vigor and clarity (v.1). He acted without fear, revealing Himself openly in the majesty of the Judge, in a manner that can be aligned with the translations found in the texts.

On this day, the prophet condemns the arrogant and those in positions of power who act unjustly against the vulnerable, including the poor, orphans, and innocent individuals, instilling fear through the threats of divine judgment and eternal damnation; simultaneously, he reveals God's grace and compassion towards those who suffer injustice, providing aid from above to the needy.

The fourth Sabbath corresponds to Wednesday, the day when Judas betrayed the Savior, prompting the Jewish leaders to conspire against Him. Consequently, this marked the beginning of Christ's journey towards executing divine judgment and His mission to avenge us against the devil. Wednesday, the day of the council's conspiracy against God's anointed, alongside Friday when He, the Righteous One, was condemned and crucified, are observed by Christians with solemnity, akin to a fast, acknowledging the suffering He endured on our behalf.