This psalm, in the Septuagint and the Latin Vulgate, is entitled "A Psalm of David, for the fourth day of the week." What is the origin of this title is unknown, as there is nothing corresponding to it in the Hebrew. In the original the psalm is without a title, nor is there anything in the contents of it which will enable us to determine who was the author, or to fix the date or the occasion of its composition. There is in it nothing necessarily inconsistent with the supposition that David was the author; and there were undoubtedly occasions in his life, when it would have been appropriate. There have been many conjectures as to the author, and as to the occasion on which it was composed. Rudinger refers it to the times of David and the rebellion of Absalom; Venema supposes that it refers to the time of Antiochus Epiphanes, and the persecution under him; DeWette refers it to the time of the Babylonian exile; others suppose that it was written on the eve of the Babylonian captivity. Whatever may have been the occasion, the style and form of the psalm are so general that it may be made a vehicle of pious thought, and of the feelings of the people of God, in all ages.
From the psalm itself it is plain that it was composed during some Impending or actual national calamity. This is evident from Psalm 94:3-5, Psalm 94:14, Psalm 94:20. It would seem, also, from Psalm 94:7-10, that it was probably some calamity which was brought upon the people by a foreign nation - a nation that defied Yahweh, and proclaimed that he was unable to defend his friends, or that he would not interpose in their behalf: "They say, the Lord shall not see, neither shall the God of Jacob regard it." The object of the psalm is to show that God "is" the protector of his people; that he "does" regard them; that he "will" interpose in their behalf.
The psalm embraces the following subjects:
(1) An appeal or prayer to God as the God of vengeance, or as a just God, Psalm 94:1-2.
(2) a statement of the character and purposes of the wicked who were bringing these calamities upon the nation, Psalm 94:3-7.
(3) a direct appeal to these invaders themselves - an appeal based on the ground that God could "not" be indifferent to the conduct of people; that he must hear their words, understand their thoughts, see their acts, and know all that they did, Psalm 94:8-11.
(4) Consolation in the trouble derived from the fact that this was a deserved chastening of the Lord, and was not designed for their destruction, but for their good, Psalm 94:12-15.
(5) The fact that God is a source of confidence, comfort, and support to his people, in all Such times of trial, Psalm 94:16-23.

An appeal to God against oppressors, Psalm 94:1-7. Expostulations with the workers of iniquity, Psalm 94:8-11. God's merciful dealings with his followers, Psalm 94:12-15; and their confidence in him, Psalm 94:16-19. The punishment of the wicked foretold, Psalm 94:20-23.
This Psalm has no title either in the Hebrew or Chaldee. The Vulgate, Septuagint, Ethiopic, and Arabic, have "A Psalm of David, for the fourth day of the week;" but this gives us no information on which we can rely. In three of Kennicott's MSS. it is written as a part of the preceding. It is probably a prayer of the captives in Babylon for deliverance; and was written by the descendants of Moses, to whom some of the preceding Psalm have been attributed. It contains a description of an iniquitous and oppressive government, such as that under which the Israelites lived in Babylon.

INTRODUCTION TO PSALM 94
Some, as Jarchi and others, think this psalm was written by Moses; others, with greater probability, assign it to David; as do the Septuagint, Vulgate Latin, and all the Oriental versions; and which all but the Syriac version say it was composed to be sung on the fourth day of the week, on which day the Talmudists say it was sung; see the argument of the preceding psalm. This psalm and others, that go before and follow, are without any title in the Hebrew Bible: the title of it in the Syriac version is,
"a Psalm of David, concerning the company of Korah, Dathan, and Abiram; but spiritually, concerning the persecution against the church;''
not of the oppression of the Israelites in Egypt, as some; nor of the Jews in their present exile, as Kimchi; but rather of the people of God under the tyranny of antichrist; who are represented as complaining of his insults and cruelty, and as comforting themselves in the hopes of deliverance, and in the view of his destruction.

(Psalm 94:1-11) The danger and folly of persecutors.
(Psalm 94:12-23) Comfort and peace to the persecuted.

The Consolation of Prayer under the Oppression of Tyrants
This Psalm, akin to Psalm 92:1-15 and Psalm 93:1-5 by the community of the anadiplosis, bears the inscription Ψαλμὸς ᾠδῆς τῷ Δαυίδ, τετράδι σαββάτου in the lxx. It is also a Talmudic tradition
(Note: According to B. Erachin 11a, at the time of the Chaldaean destruction of Jerusalem the Levites on their pulpits were singing this 94th Psalm, and as they came to the words "and He turneth back upon them their iniquity" (Psalm 94:23), the enemies pressed into the Temple, so that they were not able to sing the closing words, "Jahve, our God, will destroy them." To the scruple that Ps 94 is a Wednesday, not a Sunday, Psalm (that fatal day, however, was a Sunday, מוצאי שׁבת), it is replied, it may have been a lamentation song that had just been put into their mouths by the circumstances of that time (אלייא בעלמא דעלמא דנפל להו בפומייהו).)
that it was the Wednesday song in the Temple liturgy (τετράδι σαββάτου = ברביעי בשׁבת). Athanasius explains it by a reference to the fourth month (Jeremiah 39:2). The τῳ Δαυίδ, however, is worthless. It is a post-Davidic Psalm; for, although it comes out of one mould, we still meet throughout with reminiscences of older Davidic and Asaphic models. The enemies against whom it supplicates the appearing of the God of righteous retribution are, as follows from a comparison of Psalm 94:5, Psalm 94:8, Psalm 94:10, Psalm 94:12, non-Israelites, who despise the God of Israel and fear not His vengeance, Psalm 94:7; whose barbarous doings, however, call forth, even among the oppressed people themselves, foolish doubts concerning Jahve's omniscient beholding and judicial interposition. Accordingly the Psalm is one of the latest, but not necessarily a Maccabaean Psalm. The later Persian age, in which the Book of Ecclesiastes was written, could also exhibit circumstances and moods such as these.