Exegetical and Hermeneutical Commentary of Psalms 94:20
Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law?
20. Though He may tolerate them for a time, it is inconceivable that Jehovah should let these rapacious judges shelter themselves under His authority. Cp. Psa 50:21. The throne or tribunal of destruction (Psa 91:3, note) denotes the rulers or judges who were ready like a yawning gulf to swallow up the innocent. They contrive wrong by statute, inflict injury and misery under the shelter of legal forms. Cp. Isa 10:1-2.
Fuente: The Cambridge Bible for Schools and Colleges
20 23. The doom of tyrants and the deliverance of their victims.
Fuente: The Cambridge Bible for Schools and Colleges
Shall the throne of iniquity – The throne established in iniquity; or, sustaining iniquity. The allusion is probably to what was referred to in the former part of the psalm – the powers that were spreading desolation through the land – wicked princes or rulers, Psa 94:3-7. Their thrones were established on evil; they defended wickedness and wrong by their authority; they abused their power, and employed it to overthrow the rights of others. The phrase would be applicable to any unjust government, or to any laws that are designed to uphold that which is wrong. Such are all the laws which authorize or uphold slavery, gaming, lotteries, the traffic in intoxicating drinks, etc.
Have fellowship with thee – With God. Shall they be united with thee; be sustained by thee; be regarded as a part of thine administration? Wilt thou sanction them? Wilt thou give to them thy patronage, as if they met with thine approbation? The Hebrew word means to be associated with, or allied to, and would be properly applied to a partnership, or anything where there is fellowship or alliance. The interrogative form here strongly implies that this cannot be. Such laws – such purposes – cannot be in accordance with the laws and authority of God; or, in other words, God does not sit on the same throne with those who authorize and by law sustain slavery, intemperance, and gambling. There can be no partnership here.
Which frameth mischief by a law – The word rendered mischief usually means labor, toil; and then, trouble, vexation, sorrow. It may, however, be used to denote evil of any kind – crime, or wrong. The word rendered frameth means to form, to fashion, to make, as a potter does clay; Gen 2:7-8, Gen 2:19; or as a workman does statues, Isa 44:9-10, Isa 44:12; or as one makes weapons, Isa 54:17. It is often applied to God as the Creator. See the notes at Psa 94:9 : he that formed the eye. The word law here means a rule or statute; and the idea is, that the iniquity referred to was not the result of an irregular and fitful impulse; or of passion; of sudden excitement; or of mere will in a particular case; but was reduced to statute, and sustained by law. The expression would apply to all those cases where evil is upheld by the government or by civil authority, or where those who are engaged in it can plead in their defense the sanction of law. The statement here is, that such acts cannot have fellowship with God, or receive his approval. It is an insult to God to suppose that he has ever appointed legislators or magistrates for the purpose of making or upholding such enactments. Yet there are many such laws in the world; and a main reason why it is so difficult to remove such evils as have been above referred to is the fact that they are sustained by law, and that they who hold slaves, or open gambling-houses, or sell intoxicating drinks, can plead the authority of the law; or, in other words, that the laws have done all they can to place such things on a level with those which ought to be protected by statute. Many a man in his business looks no further than to the laws of the land, and if he has their sanction, in vain is the attempt to induce him to abandon a business that leads to oppression, or that scatters woe and sorrow through a community.
Fuente: Albert Barnes’ Notes on the Bible
Psa 94:20
Shall the throne of iniquity have fellowship with Thee, which frameth mischief by a law?
Wrong legalized
I. Iniquity has a throne on earth. It is a ruling power, it has the sway everywhere. Wrong is an imperial power.
II. The throne of iniquity is incompatible with God. Shall the throne of iniquity have fellowship with Thee? Impossible. It is eternally antagonistic to the Divine nature, law, and procedure.
III. The throne of iniquity legalizes wrong. Which frameth mischief by a law. In England wrong is legalized. What is war but legalized murder, monopoly but legalized dishonesty, unrestrained accumulation of wealth but legalized greed? What wrongs, alas, our fathers have legalized, from which we are suffering to-day. (Homilist.)
A startling inquiry
I. What is the throne of iniquity? Any government that upholds and protects wrong-doing, or that does not protect the people from the workers of iniquity, is a throne of iniquity. It frames mischief into law:–
1. When it protects that which is morally wrong by legal enactments, and enables men to defend their bad conduct by saying, I have a government licence.
2. When it patronizes that which is evil by using it as a source of revenue.
II. Such a throne has no fellowship with God.
1. Because Gods throne, Gods government, is upright, righteous.
2. He never makes a law to protect that which is wrong, nor to regulate evil.
3. He condemns, denounces, and prohibits all evil, both in the person and the state. He has no fellowship with the workers of iniquity.
III. Apply this to the liquor-traffic.
1. The manufacture, importation, exportation, transportation, and traffic in intoxicating liquors, for drinking purposes, is a great wrong.
2. Those who pass enactments to regulate or protect such an evil frame mischief into law.
3. To vote for such laws, or to suffer them to exist if we can prevent it, is to sustain the throne of iniquity.
4. Licence laws do not make the liquor-traffic right, but they do make those who enact them accomplices in the crime of the liquor-seller. (D. C. Babcock.)
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Psa 95:1-11
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 20. Shall the throne of iniquity] No wicked king, judge, or magistrate shall ever stand in thy presence. No countenance shall such have from thy grace or providence.
Which frameth mischief] Devise, plan, and execute, as if they acted by a positive law, and were strictly enjoined to do what they so much delighted in.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Wilt thou take part with the unrighteous powers of the world, who oppress thy people? It is true, they partake of thy name, being called gods, Psa 82:1, but I know thou wilt not afford them thy protection and patronage, but wilt manifest thy justice and displeasure against them. This seems to have been one of those comfortable thoughts wherewith the psalmist delighted his soul, as he now said.
Which frameth mischief; who devise wicked devices, and lay heavy burdens upon men that are more righteous than themselves.
By a law; either by virtue of those unrighteous decrees which they have made in form of laws; or by false pretences of law. Or, against law; against all right, and the laws both of God and men.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. thronepower, rulers.
iniquity [and]mischiefboth denote evils done to others, as Ps94:21 explains.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Shall the throne of iniquity have fellowship with thee,…. Or “be joined with thee”, be “partner with thee” f, as antichrist affects to be; who may well be called “the throne of iniquity”, since the dragon, the old serpent, and Satan, gave him his power, seat, or throne, and great authority: his coming is after the working of Satan, with all deceivableness of unrighteousness; he sits and enacts, practices and countenances, all manner of iniquity; he sits in the temple of God, showing himself as if he was God; he claims all power in heaven and in earth; takes upon him to dispense with the laws of God and men, and makes new laws, and binds the consciences of men with them; presumes to forgive sin, which none but God can do; and to open the gates of heaven to whom he pleases; see Re 13:2, but can these things be allowed of shall not such pride and arrogance, and horrible iniquity be punished with the utmost severity? doubtless it will:
which frameth mischief by a law? does all manner of mischief to men, without control, as if he had a law for doing it; or makes a law that all men shall worship him, or receive his mark in their right hand, or forehead; or else shall not buy or sell, yea, be killed; see
Re 13:15, or “against law” g; against the laws of God and man; for antichrist is , “the lawless one”, spoken of in 2Th 2:8.
f “an sociabitur tibi?” Cocceius, Gejerus; “num consociabitur?” Michaelis. g “praeter statutum”, Piscator, Cocceius; “contra statutum”, Gejerus; “contra legem tuam”, Arab.
Fuente: John Gill’s Exposition of the Entire Bible
In the sixth strophe the poet confidently expects the inevitable divine retribution for which he has earnestly prayed in the introduction. is erroneously accounted by many (and by Gesenius too) as fut. Pual = = , a vocal contraction together with a giving up of the reduplication in favour of which no example can be advanced. It is fut. Kal = , from = , 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 , Pro 1:22, it also appears that = (lying upon the table, ) 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 = in Gen 43:29; Isa 30:19 (Hupfeld), but as in verbs primae gutturalis , so also in , , inflected from , Ew. 251, d. It might be more readily regarded as Poel than as Pual (like , Job 20:26), but the Kal too already signifies to enter into fellowship (Gen 14:3; Hos 4:17), therefore (similarly to , Psa 5:5) it is : num consociabitur tecum . is here the judgment-seat, just as the Arabic cursi directly denotes the tribunal of God (in distinction from Arab. ‘l – ars , the throne of His majesty). With reference to vid., on Psa 5:10. Assuming that is a divine statute, we obtain this meaning for : 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 Pro 17:26, where, however, is intended like , Mat 5:10. Olshausen proposes to read (Psa 56:7; Psa 59:4) instead of , just as conversely Aben-Ezra in Psa 56:7 reads . But , , 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 , a breaking in, invasion, an invading host). With reference to 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 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 and . The figure of God as is Davidic and Korahitic. is explained from Psa 18:2. Since 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;” , however, instead of (Psa 54:7) makes the idea expressed in Psa 7:17 more natural. On Hitzig correctly compares 2Sa 14:7; 2Sa 3:27. The Psalm closes with an anadiplosis, just as it began with one; and affirms that the destruction of the persecutor will follow as surely as the church is able to call Jahve its God.
Fuente: Keil & Delitzsch Commentary on the Old Testament
20 Shall the throne of iniquities have fellowship with thee? He again derives an argument for confidence from the nature of God, it being impossible that he should show favor to the wicked, or sanction their evil devices. With God for their enemy, how could they escape being destroyed? The words have greater force from being thrown into the form of a question, to show how completely opposed all sin is to the divine nature. The term throne is used, because those against whom the present charge is brought were not common robbers or assassins, who are universally recognized as infamous, but tyrants who persecuted the Lord’s people under color of law. These, although occupying the throne which has been consecrated to God, have stained and polluted it with their crimes, and therefore have nothing in common with it. The meaning is brought out more clearly in the subsequent clause of the verse, where they are declared to be persons utterly estranged from God, who frame molestation for law, or, as the Hebrew word חק, chok, signifies, decree of law, or statute order. The Psalmist aims at those profligate judges who, under pretense of pursuing the strict course of office, perpetrate the worst species of enormities. Judges of this abandoned character, as we know, with no other view than to retain possession of a specious name for integrity, invent various excuses to defend their infamous oppressions. The meaning of the Psalmist is apparent then; and it is this, that honorable as a throne may be, so far as the name goes, it ceases to have any worth or estimation with God when abused by wicked men; for iniquity can never meet with his approbation.
Fuente: Calvin’s Complete Commentary
(20) Throne of iniquity.This is an apt expression for an oppressive and unjust government. The word rendered iniquity might mean calamity or destruction (see Psa. 57:1, and comp. Psa. 91:3 : noisome), but in Pro. 10:3 it seems to mean lawless desire, which best suits this passage.
Have fellowshipi.e., be associated in the government. Could the theocracy admit to a share in it, not merely imperfect instruments of justice, but even those who perverted justice to evil ends?
Which frameth mischief by a law?i.e., making legislation a means of wrong. Others, however, render, against the law. But the former explanation best suits the next verse.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. Throne of iniquity The miseries which these “evil doers” cause thy people to suffer, are not the doings of a few individuals, nor a few exceptional outbursts of violence, but the settled policy of government, which, by giving its high sanction to deeds of injustice and violence upon the rights of citizenship and of conscience, forgets its divine right of authority, and becomes “the throne of iniquity,” or “the throne of Satan, ( ,) Rev 2:13. And just so far as government arrays its authority against private right and the divine law, it merits this appellation. See Psa 94:21
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 94:20. Shall the throne of iniquity, &c. Shall the throne of iniquity be favoured by thee, which giveth a sanction to grievances by its edicts? that is, “Shall the tribunal which is erected by our invaders for the oppression of the people be patronized by thee? Shall tyrants be dignified with the name of gods, and be reputed thy associates in the government of the world?” Green. This and the following verses are easily applicable to Christ.
Fuente: Commentary on the Holy Bible by Thomas Coke
Here is the conclusion of every faithful follower of the Lord Jesus. Here he rests the ultimatum of all his exercises. Tell ye the righteous, it shall be well with him. He that rests in Christ, and his blood and salvation, rests in that which cannot fail. He that believeth shall not be ashamed, nor confounded, world without end. Oh! for grace to be found in Christ, and resting upon him: here cannot be a failure, but an everlasting security, and a good hope through grace: They shall be even as the mount Zion, which may not be removed, but standeth fast forever.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 94:20 Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law?
Ver. 20. Shall the throne of iniquity have fellowship with thee ] Shall tyrants and oppressors (who do exercise regiment without righteousness) entitle thee to their wicked proceedings, and go unpunished? See Isa 36:10 ; Isa 37:36 ; the throne or tribunal is called, The holy place, Ecc 8:10 ; woe, then, to those that pollute it!
Which frameth mischief by a law?
Inventum Actiae dicuntur iura Draconis:
Vera est fama nimis, nil nisi virus habent.
Some render it Procter, vel contra legem,
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the throne of iniquity: i.e. the throne which administers injustice.
iniquity. Hebrew. havvah = cupidity. Put by Figure of speech Metonymy (of Cause), App-6, for the injustice produced by desire for gain.
mischief Hebrew. ‘amal. App-44.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 94:20-24
Psa 94:20-23
REJOICING IN THE PROSPECT OF ANSWERED PRAYER
In this final division, “The poet expects the inevitable divine retribution for which he had earnestly prayed in the introduction.”
“Shall the throne of wickedness have fellowship with thee,
Which frameth mischief by statute?
They gather themselves together against
the soul of the righteous,
And condemn the innocent blood.
But Jehovah hath been my high tower;
And my God the rock of my refuge.
And he hath brought upon them their own iniquity,
And will cut them of in their own wickedness;
Jehovah our God will cut them off.”
“Which frameth mischief by statute” (Psa 94:20). This most certainly speaks of one of Israel’s wicked kings; of these, of course, there were many; but the condemnation of “the innocent” (Psa 94:21) strongly suggests the wicked reign of Manasseh.
“Jehovah hath been my high tower” (Psa 94:22). The psalmist here identifies himself as being among the “true seed” of Abraham. “An Israelite in whom there is no guile,” as Jesus said of Nathaniel. Throughout the history of Israel, such persons were always a small minority, called by Isaiah, “The Righteous Remnant.” It was because of them that God was able, eventually, to bring into mankind the Dayspring from on High via the Seed of Abraham, as he had promised.
“He hath brought upon them their own iniquity” (Psa 94:23). This is prophetic tense, setting forth what God “will do,” as indicated in the parallel verse adjacent to it. “Jehovah our God will cut them off.”
E.M. Zerr:
Psa 94:20. This verse is in question form but is positive in thought. It means that iniquity and righteousness have no fellowship with each other.
Psa 94:21. The antecedent of they is the group that frameth mischief in the preceding verse. A single act of wrong is bad enough, but conspiracy in sin is worse. The ones whom David was considering were doing that kind of evil actions.
Psa 94:22. The first clause of this verse is literal; the second is figurative. God is a virtual rock of refuge for a righteous man.
Psa 94:23. The Psalmist went back to the enemies again. He means God who will bring upon them, the enemies, the fruit of their own iniquity. Evil workers may seem to prosper for a time, but finally will be brought to feel the folly of their deeds.
Fuente: Old and New Testaments Restoration Commentary
throne: Psa 52:1, Psa 82:1, 1Sa 22:12, Ecc 3:16, Ecc 5:8, Amo 6:3
fellowship: 2Ch 6:14-16, Isa 1:11-20, Jer 7:4-11, Joh 18:28, 1Jo 1:5, 1Jo 1:6
frameth: Psa 58:2, 1Ki 12:32, Est 3:6-12, Isa 10:1, Dan 3:4-7, Dan 6:7-9, Mic 6:16, Joh 9:22, Joh 11:57, Rev 13:15-17
Reciprocal: Gen 49:6 – come Deu 24:17 – pervert Psa 5:4 – evil Psa 47:8 – throne Psa 56:7 – escape Psa 140:8 – Grant not Jer 22:30 – sitting Eze 33:26 – and shall Dan 2:13 – the decree Dan 3:10 – hast made Dan 6:15 – Know Amo 6:12 – for Hab 1:4 – for Mat 26:3 – assembled Mat 26:59 – sought Joh 7:24 – General Joh 8:15 – judge Joh 19:13 – and sat Act 16:37 – They have Act 23:3 – for Act 26:12 – with Eph 5:11 – no 2Th 1:6 – General
Fuente: The Treasury of Scripture Knowledge
Psa 94:20. Shall the throne of iniquity have fellowship with thee? Wilt thou take part with the unrighteous powers of the world, who oppress thy people? Wilt thou countenance and support these tyrants in their wickedness? We know thou wilt not; but wilt manifest thy justice and displeasure against them. A throne has fellowship with God, when it is a throne of justice, and answers the end of its being erected; for by him kings reign; and when they reign for him their judgments are his, and he owns them as his ministers; and whoever resist them, or rise up against them, shall receive to themselves condemnation; but when it becomes a throne of iniquity, it has no longer fellowship with God. Far be it from the just and holy God that he should be the patron of unrighteousness, even in princes and those that sit on thrones; yea, though they be the thrones of the house of David. Which frameth mischief by a law Who devise wicked devices, and lay heavy burdens upon men by virtue of those unrighteous decrees which they have made in form of laws; or by false pretences of law. Or, against law, against all right, and the laws, both of God and men.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
94:20 Shall the throne of iniquity have {n} fellowship with thee, which frameth mischief by a law?
(n) Though the wicked judges pretend justice in oppressing the Church, yet they do not have the authority of God.
Fuente: Geneva Bible Notes
The power of the wicked could not endure because God’s power will prevail-even though His enemies made alliances with other evil men to oppress the innocent. The psalm closes with a reaffirmation of the writer’s commitment to Yahweh. He would trust in the Lord until God executed vengeance on the wicked.
This psalm is a good example of not taking vengeance but waiting for God to take it in His own time and way (Deu 32:35; 1 Samuel 24-26; Rom 12:19; et al.). The writer committed the situation to God in prayer, called on Him to judge righteously, and continued to trust and obey the Lord. He did not take vengeance himself.