Verse 1

In the Lord put I my trust,.... Not in himself, in his own heart, nor in his own righteousness and strength; nor in men, the greatest of men, the princes of the earth; nor in his armies, or any outward force; but in the Lord, as the God of providence and of grace; and in the Messiah, in his person and righteousness; so the Chaldee paraphrase renders it, "in the Word of the Lord do I hope": and the phrase denotes a continued exercise of faith in the Lord; that he was always looking to him, staying himself on him, and committing himself and all his concerns to him; for he does not say, I "have", or I "will", but I "do", put my trust in the Lord; at all times, even in the worst of times, and in the present one; wherefore he is displeased with his friends for endeavouring to intimidate him, persuading him to flee and provide for his safety, when he had betaken himself to the Lord, and was safe enough; how say ye to my soul, flee as a bird to your mountain? they compare him to a little, fearful, trembling bird, wandering from its nest, moving through fear from place to place, whereas his heart was fixed, trusting in the Lord; and this gave him a disgust: they advise him to flee either "from" his mountain, so Kimchi and Ben Melech interpret it; that is, either from Judea, which was a mountainous country, especially some parts of it; or from Mount Zion, or rather from the mountain in the wilderness of Ziph, or the hill of Hachilah, where David sometimes was, Sa1 23:14; or it may be rendered "to your mountain", as we, so the Targum; that is, to the said place or places where he had sometimes hid himself; and this they said to his "soul", which was very cutting and grieving to him; the word rendered "flee" in the "Cetib", or writing of the text, is in the plural, "flee ye"; but is pointed for, and in the "Keri", or marginal reading, is "flee thou"; the latter agrees with this being said to David's soul, the former with the phrase "your mountain", and both are to be taken into the sense of the words; not as if the one respected David's soul only, and the other both soul and body, as Kimchi and Ben Melech observe; but the one regards David's person, and the other his companions, or the people with him; and contains an advice, both to him and them, to flee for their safety; the reasons follow.

Verse 2

For, lo, the wicked bend their bow,.... Are devising mischief, and making preparations to accomplish it; they make ready their arrow upon the string; of the bow, and are just about to execute their wicked designs; that they may privily shoot at the upright in heart; such as David, and those that were with him, were; they were men whose hearts were upright before God, and were of upright conversations before men, and so became the butt of the malice and resentment of wicked men; against these they formed evil purposes, delivered out bitter words, which were like sharp arrows of the mighty; threatened them with ruin and destruction, and took methods to bring about their designs and make good their words, in the most private and secret manner. Hence some of David's friends thought it most advisable for him to make his escape; adding,

Verse 3

If the foundations be destroyed,.... Or, "for the foundations are destroyed" (s); all things are out of order and course both in church and state; the laws, which are the foundations of government, are despised and disregarded; judgment is perverted, and justice stands afar off; the doctrines and principles of religion are derided and subverted; so that there is no standing, either in a political or religious sense. Jarchi interprets this of the priests of the Lord, the righteous, who are the foundations of the world, particularly the priests of Nob, slain by Doeg. Other Jewish writers, as Aben Ezra, Kimchi, and Ben Melech, understand it of the purposes and counsels, nets and snares, laid by the wicked for the righteous, which are broken and destroyed; not by them, for what can they do? but by the Lord, who is in his holy temple. So it what can the righteous do? or "what does the righteous one do" (t)? that is, the righteous Lord, he sits in the heavens, he beholds all the actions of the wicked, he distinguishes the righteous from them, and rains a violent storm of wrath upon them, as in the following verses; or "what has the righteous man done" (u)? what has David done, that the priests of Nob should be slain? nothing that was criminal; nor shall he bear the sin, but they, according to Jarchi's sense; or rather, what has he done that the wicked should bend their bow, prepare their arrow, and attempt to shoot privily at him, and to overturn the foundations of justice and equity? nothing that deserves such treatment: or if the fundamental doctrines of true religion and everlasting salvation be subverted, what can the righteous do? he can do nothing to obtain salvation, nor do any good works of himself; the Chaldee paraphrase is, "wherefore does he do good?" he can have no principle, motive, or end to do good, if fundamental truths are destroyed: or "what should he do" (w)? something the righteous ones may do, and should do, when men are attempting to undermine and sap the foundation articles of religion; they should go to the throne of grace, to God in his holy temple, who knows what is doing, and plead with him to put a stop to the designs and attempts of such subverters of foundations; and they should endeavour to build one another up on their most holy faith, and constantly affirm it while others deny it; and should contend earnestly for it, and stand fast in it. (s) "nam fundamenta destruuntur", Piscator, Michaelis; "quoniam", Pagninus, Montanus; so Ainsworth. (t) "justus quid operatus est?" Pagninus, Montanus, Vatablus, Gejerus; "quid facit?" Syr. Arab. (u) "Justus quid fecit?" V. L. Munster, Tigurine versiom, Piscator; so Ainsworth. (w) "Quid fuerit operatus justus?" Junius & Tremellius; "quid fecerit?" Schmidt.

Verse 4

The Lord is in his holy temple,.... Not in the temple at Jerusalem, which as yet was not built; nor in the temple of Christ's human nature; but rather in the church, where he dwells, which is an holy temple to the Lord; and which is an argument for trust in him, and a reason against the fears of men in the worst of times; see Psa 46:1. Though it may be best to understand it of heaven, the habitation of God's holiness, and which is the true sanctuary; and which the holy places made with hands were only a figure of; since it follows, the Lord's throne is in heaven; yea, the heaven is his throne; here he sits on a throne of grace, and here he has prepared his throne for judgment; and both this and the preceding clause are expressive of his glory and majesty; and are said to command awe and reverence of the Divine Being, and to inject terror into the wicked; and to show that God is above the enemies of his people, and to encourage the saints' trust and confidence in him; and are mentioned as a reason why David put his trust in him; and are, with what follows in Psa 11:5, opposed to the advice and reasonings of some of his friends in the preceding ones; his eyes behold; all men, and all their actions; he sees what the wicked are doing in the dark, what preparations for mischief they are making, and beholds them when they shoot privily at the upright in heart; he can turn the arrow another way, and cause it to miss the mark: his eyes run to and fro throughout the earth, in favour of those whose hearts are perfect and sincere. God's omniscience, which is denied by wicked men, who are therefore hardened in sin, and promise themselves impunity, is used by the saints as an argument to encourage their faith and trust in God, with respect to their preservation and deliverance. The Septuagint and Vulgate Latin, Arabic, and Ethiopic versions, read, "his eyes look unto the poor"; but this is an addition to the text not suitable to the context; his eyelids try the children of men; he tries their reins, he searches into their very hearts, and into the inmost recesses of them, and takes cognizance of their thoughts, intentions, and designs; and confounds and disappoints them, so that they cannot perform their enterprises.

Verse 5

The Lord trieth the righteous,.... As gold is tried in the fire, by afflictive providences; hereby he tries their graces, their faith, and patience, their hope, and love, and fear; and, by so doing, expresses his love to them, since this is all for their good: and therefore, when he suffers the wicked to go great lengths in persecuting and distressing them, this should not weaken, their confidence in him; he still loves them, and loves when he rebukes and chastises them; but the wicked, and him that loveth violence, his soul hateth; that is, such who live in a course of sin and wickedness, and who not only do injury to the persons, characters, and properties of men, but love it, and delight therein, and also take pleasure in them that do the same: these God has a continued and inward aversion to; sin and wickedness being the abominable thing his righteous soul hates: and he shows his hatred to them, by not chastising them now, as he does his own people, but reserving everlasting punishment for them hereafter; see Pro 13:24.

Verse 6

Upon the wicked,.... The wicked one, the man of sin, antichrist, and upon all that worship the beast and his image, on all persecutors, and upon all wicked men in general: he shall rain snares, fire, and brimstone, and an horrible tempest; this will be in hell, as Jarchi observes. The allusion is to the Lord's raining fire and brimstone from heaven upon Sodom and Gomorrah, which was an example and emblem of eternal fire; see Gen 19:24. For the beast and the false prophet, and all the antichristian party, and all wicked men, will have their part in the lake which burns with fire and brimstone. The phrases used express the dreadfulness and horribleness of their punishment; the suddenness, violence, and force, with which it will come; and the rise of it, it will be from heaven; God himself will rain this shower of wrath upon them, Job 20:23; nor will there be any escaping it, it will be inevitable: therefore "snares" are said to be "rained"; the wicked will be snared in the works of their own hands; they will be taken and held in the cords of their own sins; and full and deserved punishment will be inflicted on them, which will be very severe and terrible. All that is dreadful in a storm is here expressed, even in a storm of fire. The word rendered "snares" is by some thought to be the same with "burning coals"; and may signify burning stones, hot thunderbolts; see Psa 18:13; "fire" may signify lightning, with its dreadful flashes, and which burn and consume in an instant; and "brimstone" the nauseous scent and smell, which always attend lightning and thunder, as naturalists observe (x): and the words for "an horrible tempest" signify a burning wind: so that they all serve to convey horrible ideas of the punishment of the wicked in hell. The Targum calls them "showers of vengeance"; this shall be the portion of their cup; which will be measured out to them in proportion to their sins, and which God, in righteous judgment, has appointed for them; and which they shall all drink of, and wring out the very dregs of it. (x) Senecae Nat. Quaest. l. 2. c. 21, 53. Plin. Nat. Hist. l. 35. c. 15.

Verse 7

For the righteous Lord loveth righteousness,.... The Lord is righteous in himself, and in all his ways and works; and therefore righteousness, as it lies both in punishing the wicked, and in maintaining the righteous cause of his people, must be loved by him, it being agreeable to his nature: he loves to exercise righteousness in the earth, to administer it to and among men; this he delights in. He is well pleased with the righteousness of his Son, it being satisfactory to his justice, and that by which his law is magnified and made honourable; and he is well pleased with his people, as they are clothed with it: and he approves of their righteous actions, as they are done in obedience to his righteous law, in faith, from a principle of love, and with a view to his glory; these are acceptable to him in Christ; his countenance doth behold the upright; whom wicked men privily shoot at, Psa 11:2; God looks with pleasure upon them, and takes delight in them, and takes care of them, protects and defends them, and at last saves them; and which, with all that goes before, was an encouragement to David to trust in the Lord; see Psa 7:10; and moreover, the Lord lifts up the light of his countenance on such, and indulges them with his gracious presence, than which nothing is more comfortable and desirable. Some choose to render the word, "their countenance" (y), meaning the trinity of Persons, Father, Son, and Spirit, who all have a gracious regard to such: others render the clause thus, "the upright shall see his face", the face of God; so the Chaldee paraphrase and the Arabic version; see Psa 17:15. (y) "facies eorum", Genebrardus, Vatablus, Gussetius; so R. Japhet in Aben Ezra, who compares it with Genesis xx. 13. Next: Psalms Chapter 12

Verse 1

David rejects the advice of his friends to save his life by flight. Hidden in Jahve (Psa 16:1; Psa 36:8) he needs no other refuge. However well-meant and well-grounded the advice, he considers it too full of fear and is himself too confident in God, to follow it. David also introduces his friends as speaking in other passages in the Psalms belonging to the period of the Absolom persecution, Psa 3:3; Psa 4:7. Their want of courage, which he afterwards had to reprove and endeavour to restore, showed itself even before the storm had burst, as we see here. With the words "how can you say" he rejects their proposal as unreasonable, and turns it as a reproach against them. If the Chethb, נוּדוּ, is adopted, then those who are well-disposed, say to David, including with him his nearest subjects who are faithful to him: retreat to your mountain, (ye) birds (צפּור collective as in Psa 8:9; Psa 148:10); or, since this address sounds too derisive to be appropriate to the lips of those who are supposed to be speaking here: like birds (comparatio decurtata as in Psa 22:14; Psa 58:9; Psa 24:5; Psa 21:8). הרכס which seems more natural in connection with the vocative rendering of צפור (cf. Isa 18:6 with Eze 39:4) may also be explained, with the comparative rendering, without any need for the conjecture הר כמו צפור (cf. Deu 33:19), as a retrospective glance at the time of the persecution under Saul: to the mountains, which formerly so effectually protected you (cf. Sa1 26:20; Sa1 23:14). But the Ker, which is followed by the ancient versions, exchanges נודו for גוּדי, cf שׁחי Isa 51:23. Even reading it thus we should not take צפור, which certainly is epicoene, as vocative: flee to your mountain, O bird (Hitz.); and for this reason, that this form of address is not appropriate to the idea of those who profer their counsel. But we should take it as an equation instead of a comparison: fly to your mountain (which gave you shelter formerly), a bird, i.e., after the manner of a bird that flies away to its mountain home when it is chased in the plain. But this Ker appears to be a needless correction, which removes the difficulty of נודו coming after לנפשׁי, by putting another in the place of this synallage numeri. (Note: According to the above rendering: "Flee ye to your mountain, a bird" it would require to be accented נודו הרכם צפוז (as a transformation from נודו הרכם צפור vid., Baer's Accentssystem XVIII. 2). The interpunction as we have it, נודו הרכם צפור, harmonises with the interpretation of Varenius as of Lb Spira (Pentateuch-Comm. 1815): Fugite (o socii Davidis), mons vester (h. e. praesidium vestrum, Psa 30:8, cui innitimini) est avis errans.) In Psa 11:2 the faint-hearted ones give as the ground of their advice, the fearful peril which threatens from the side of crafty and malicious foes. As הנּה implies, this danger is imminent. The perfect overrides the future: they are not only already in the act of bending the bow, they have made ready their arrow, i.e., their deadly weapon, upon the string (יתר = מיתר, Psa 21:13, Arab. watar, from יתר, wata ra, to stretch tight, extend, so that the thing is continued in one straight line) and even taken aim, in order to discharge it (ירה with ל of the aim, as in Psa 54:5, with acc. of the object) in the dark (i.e., secretly, like an assassin) at the upright (those who by their character are opposed to them). In Psa 11:3 the faint-hearted still further support their advice from the present total subversion of justice. השּׁתות are either the highest ranks, who support the edifice of the state, according to Isa 19:10, or, according to Psa 82:5, Eze 30:4, the foundations of the state, upon whom the existence and well-being of the land depends. We prefer the latter, since the king and those who are loyal to him, who are associated in thought with צדּיק, are compared to the שׁתות. The construction of the clause beginning with כּי is like Job 38:41. The fut. has a present signification. The perf. in the principal clause, as it frequently does elsewhere (e.g., Psa 39:8; Psa 60:11; Gen 21:7; Num 23:10; Job 12:9; Kg2 20:9) in interrogative sentences, corresponds to the Latin conjunctive (here quid fecerit), and is to be expressed in English by the auxiliary verbs: when the bases of the state are shattered, what can the righteous do? he can do nothing. And all counter-effort is so useless that it is well to be as far from danger as possible.

Verse 4

The words of David's counsellors who fear for him are now ended. And David justifies his confidence in God with which he began his song. Jahve sits enthroned above all that takes place on earth that disheartens those of little faith. At an infinite distance above the earth, and also above Jerusalem, now in rebellion, is a קדשׁ היכל קד, Psa 18:7; Psa 29:9, and in this holy temple is Jahve, the Holy One. Above the earth are the heavens, and in heaven is the throne of Jahve, the King of kings. And this temple, this palace in the heavens, is the place whence issues the final decision of all earthly matters, Hab 2:20; Mic 1:2. For His throne above is also the super-terrestrial judgment-seat, Psa 9:8; Psa 103:19. Jahve who sits thereon is the all-seeing and omniscient One. חזה prop. to split, cf. cernere, is used here according to its radical meaning, of a sharp piercing glance. בּחן prop. to try metals by fire, of a fixed and penetrating look that sees into a thing to the foundation of its inmost nature. The mention of the eyelids is intentional. When we observe a thing closely or ponder over it, we draw the eyelids together, in order that our vision may be more concentrated and direct, and become, as it were, one ray piercing through the object. Thus are men open to the all-seeing eyes, the all-searching looks of Jahve: the just and the unjust alike. He tries the righteous, i.e., He knows that in the depth of his soul there is an upright nature that will abide all testing (Psa 17:3; Job 23:10), so that He lovingly protects him, just as the righteous lovingly depends upon Him. And His soul hates (i.e., He hates him with all the energy of His perfectly and essentially holy nature) the evil-doer and him that delights in the violence of the strong towards the weak. And the more intense this hatred, the more fearful will be the judgments in which it bursts forth.

Verse 7

Psa 11:7, which assumes a declaration of something that is near at hand, is opposed to our rendering the voluntative form of the fut., ימטר, as expressive of a wish. The shorter form of the future is frequently indicative in the sense of the future, e.g., Psa 72:13, or of the present, e.g., Psa 58:5, or of the past, Psa 18:12. Thus it here affirms a fact of the future which follows as a necessity from Psa 11:4, Psa 11:5. Assuming that פּהים might be equivalent to פּחמים, even then the Hebrew פּחם, according to the general usage of the language, in distinction from גּחלת, does not denote burning, but black coals. It ought therefore to have been אשׁ פּחמי. Hitzig reads פּהים from פּיח ashes; but a rain of ashes is no medium of punishment. Bצttcher translates it "lumps" according to Exo 39:3; Num 17:3; but in these passages the word means thin plates. We adhere to the signification snares, Job 22:10, cf. Job 21:17, Pro 27:5; and following the accentuation, we understand it to be a means of punishment by itself. First of all descends a whole discharge of missiles which render all attempt at flight impossible, viz., lightnings; for the lightning striking out its course and travelling from one point in the distance, bending itself like a serpent, may really be compared to a snare, or noose, thrown down from above. In addition to fire and brimstone (Gen 19:24) we have also רוּח זלעפות. The lxx renders it πνεῦμα καταιγίδος, and the Targum זעפא עלעוּלא, procella turbinea. The root is not לעף, which cannot be sustained as a cognate form of להב, לאב to burn, but זעף, which (as Sa1 5:10 shows) exactly corresponds to the Latin aestuare which combines in itself the characteristics of heat and violent motion, therefore perhaps: a wind of flames, i.e., the deadly simoom, which, according to the present division of the verse is represented in connection with אשׁ וגפרית, as the breath of the divine wrath pouring itself forth like a stream of brimstone, Isa 30:33. It thus also becomes clear how this can be called the portion of their cup, i.e., what is adjudged to them as the contents of their cup which they must drain off. מנת (only found in the Davidic Psalms, with the exception of Ch2 31:4) is both absolutivus and constructivus according to Olshausen (108, c, 165, i), and is derived from manajath, or manawath, which the original feminine termination ath, the final weak radical being blended with it. According to Hupfeld it is constr., springing from מנית, like קצת (in Dan. and Neh.) form קצות. But probably it is best to regard it as = מנות or מנית, like גּלות = גּלות. Thus then Jahve is in covenant with David. Even though he cannot defend himself against his enemies, still, when Jahve gives free course to His hatred in judgment, they will then have to do with the powers of wrath and death, which they will not be able to escape. When the closing distich bases this different relation of God towards the righteous and the unrighteous and this judgment of the latter on the righteousness of God, we at once perceive what a totally different and blessed end awaits the righteous. As Jahve Himself is righteous, so also on His part (Sa1 12:7; Mic 6:5, and frequently) and on the part of man (Isa 33:15) He loves צדקות, the works of righteousness. The object of אהב (= אהב) stands at the head of the sentence, as in Psa 99:4, cf. Psa 10:14. In Psa 11:7 ישׂר designates the upright as a class, hence it is the more natural for the predicate to follow in the plur. (cf. Psa 9:7; Job 8:19) than to precede as elsewhere (Pro 28:1; Isa 16:4). The rendering: "His countenance looks upon the upright man" (Hengst. and others) is not a probable one, just because one expects to find something respecting the end of the upright in contrast to that of the ungodly. This rendering is also contrary to the general usage of the language, according to which פנים is always used only as that which is to be seen, not as that which itself sees. It ought to have been עינימו, Psa 33:18; Psa 34:16; Job 36:7. It must therefore be translated according to Psa 17:15; Psa 140:13 : the upright (quisquis probus est) shall behold His countenance. The pathetic form פנימו instead of פּניו was specially admissible here, where God is spoken of (as in Deu 33:2, cf. Isa 44:15). It ought not to be denied any longer that mo is sometimes (e.g., Job 20:23, cf. Job 22:2; Job 27:23) a dignified singular suffix. To behold the face of God is in itself impossible to mortals without dying. But when God reveals Himself in love, then He makes His countenance bearable to the creature. And to enjoy this vision of God softened by love is the highest honour God in His mercy can confer on a man; it is the blessedness itself that is reserved for the upright, 140:14. It is not possible to say that what is intended is a future vision of God; but it is just as little possible to say that it is exclusively a vision in this world. To the Old Testament conception the future עולם is certainly lost in the night of Shel. But faith broke through this night, and consoled itself with a future beholding of God, Job 19:26. The redemption of the New Testament has realised this aspiration of faith, since the Redeemer has broken through the night of the realm of the dead, has borne on high with Him the Old Testament saints, and translated them into the sphere of the divine love revealed in heaven.

Verse 1

Here is, I. David's fixed resolution to make God his confidence: In the Lord put I my trust, Psa 11:1. Those that truly fear God and serve him are welcome to put their trust in him, and shall not be made ashamed of their doing so. And it is the character of the saints, who have taken God for their God, that they make him their hope. Even when they have other things to stay themselves upon, yet they do not, they dare not, stay upon them, but on God only. Gold is not their hope, nor are horses and chariots their confidence, but God only; and therefore, when second causes frown, yet their hopes do not fail them, because the first cause is still the same, is ever so. The psalmist, before he gives an account of the temptation he was in to distrust God, records his resolution to trust in him, as that which he was resolved to live and die by. II. His resentment of a temptation to the contrary: "How say you to my soul, which has thus returned to God as its rest and reposes in him, Flee as a bird to your mountain, to be safe there out of the reach of the fowler?" This may be taken either, 1. As the serious advice of his timorous friends; so many understand it, and with great probability. Some that were hearty well-wishers to David, when they saw how much Saul was exasperated against him and how maliciously he sought his life, pressed him by all means to flee for the same to some place of shelter, and not to depend too much upon the anointing he had received, which, they thought, was more likely to occasion the loss of his head than to save it. That which grieved him in this motion was not that to flee now would savour of cowardice, and ill become a soldier, but that it would savour of unbelief and would ill become a saint who had so often said, In the Lord put I my trust. Taking it thus, the two following verses contain the reason with which these faint-hearted friends of David backed this advice. They would have him flee, (1.) Because he could not be safe where he was, Psa 11:2. "Observe," say they, "how the wicked bend their bow; Saul and his instruments aim at thy life, and the uprightness of thy heart will not be thy security." See what an enmity there is in the wicked against the upright, in the seed of the serpent against the seed of the woman; what pains they take, what preparations they make, to do them a mischief: They privily shoot at them, or, in darkness, that they may not see the evil designed, to avoid it, nor others, to prevent it, no, nor God himself, to punish it. (2.) Because he could be no longer useful where he was. "For," say they, "if the foundations be destroyed" (as they were by Saul's mal-administration), "if the civil state and government be unhinged and all out of course" (Psa 75:3, Psa 82:5), "what canst thou do with thy righteousness to redress the grievances? Alas! it is to no purpose to attempt the saving of a kingdom so wretchedly shattered; whatever the righteous can do signifies nothing." Abi in cellam, et dic, Miserere mei, Domine - Away to thy cell, and there cry, Pity me, O Lord! Many are hindered from doing the service they might do to the public, in difficult times, by a despair of success. 2. It may be taken as a taunt wherewith his enemies bantered him, upbraiding him with the professions he used to make of confidence in God, and scornfully bidding him try what stead that would stand him in now. "You say, God is your mountain; flee to him now, and see what the better you will be." Thus they endeavoured to shame the counsel of the poor, saying, There is no help for them in God, Psa 14:6; Psa 3:2. The confidence and comfort which the saints have in God, when all the hopes and joys in the creature fail them, are a riddle to a carnal world and are ridiculed accordingly. Taking it thus, the two following verses are David's answer to this sarcasm, in which, (1.) He complains of the malice of those who did thus abuse him (Psa 11:2): They bend their bow and make ready their arrows; and we are told (Psa 64:3) what their arrows are, even bitter words, such words as these, by which they endeavour to discourage hope in God, which David felt as a sword in his bones. (2.) He resists the temptation with a gracious abhorrence, Psa 11:3. He looks upon this suggestion as striking at the foundations which every Israelite builds upon: "If you destroy the foundations, if you take good people off from their hope in God, if you can persuade them that their religion is a cheat and a jest and can banter them out of that, you ruin them, and break their hearts indeed, and make them of all men the most miserable." The principles of religion are the foundations on which the faith and hope of the righteous are built. These we are concerned, in interest as well as duty, to hold fast against all temptations to infidelity; for, if these be destroyed, if we let these go, What can the righteous do? Good people would be undone if they had not a God to go to, a God to trust to, and a future bliss to hope for.

Verse 4

The shaking of a tree (they say) makes it take the deeper and faster root. The attempt of David's enemies to discourage his confidence in God engages him to cleave so much the more closely to his first principles, and to review them, which he here does, abundantly to his own satisfaction and the silencing of all temptations to infidelity. That which was shocking to his faith, and has been so to the faith of many, was the prosperity of wicked people in their wicked ways, and the straits and distresses which the best men are sometimes reduced to: hence such an evil thought as this was apt to arise, Surely it is vain to serve God, and we may call the proud happy. But, in order to stifle and shame all such thoughts, we are here called to consider, I. That there is a God in heaven: The Lord is in his holy temple above, where, though he is out of our sight, we are not out of his. Let not the enemies of the saints insult over them, as if they were at a loss and at their wits' end: no, they have a God, and they know where to find him and how to direct their prayer unto him, as their Father in heaven. Or, He is in his holy temple, that is, in his church; he is a God in covenant and communion with his people, through a Mediator, of whom the temple was a type. We need not say, "Who shall go up to heaven, to fetch us thence a God to trust to?" No, the word is nigh us, and God in the word; his Spirit is in his saints, those living temples, and the Lord is that Spirit. II. That this God governs the world. The Lord has not only his residence, but his throne, in heaven, and he has set the dominion thereof in the earth (Job 38:33); for, having prepared his throne in the heavens, his kingdom ruleth over all, Psa 103:19. Hence the heavens are said to rule, Dan 4:26. Let us by faith see God on this throne, on his throne of glory, infinitely transcending the splendour and majesty of earthly princes - on his throne of government, giving law, giving motion, and giving aim, to all the creatures - on his throne of judgment, rendering to every man according to his works - and on his throne of grace, to which his people may come boldly for mercy and grace; we shall then see no reason to be discouraged by the pride and power of oppressors, or any of the afflictions that attend the righteous. III. That this God perfectly knows every man's true character: His eyes behold, his eye-lids try, the children of men; he not only sees them, but he sees through them, not only knows all they say and do, but knows what they think, what they design, and how they really stand affected, whatever they pretend. We may know what men seem to be, but he knows what they are, as the refiner knows what the value of the gold is when he has tried it. God is said to try with his eyes, and his eye-lids, because he knows men, not as earthly princes know men, by report and representation, but by his own strict inspection, which cannot err nor be imposed upon. This may comfort us when we are deceived in men, even in men that we think we have tried, that God's judgment of men, we are sure, is according to truth. IV. That, if he afflict good people, it is for their trial and therefore for their good, Psa 11:5. The Lord tries all the children of men that he may do them good in their latter end, Deu 8:16. Let not that therefore shake our foundations nor discourage our hope and trust in God. V. That, however persecutors and oppressors may prosper and prevail awhile, they now lie under, and will for ever perish under, the wrath of God. 1. He is a holy God, and therefore hates them, and cannot endure to look upon them: The wicked, and him that loveth violence, his soul hateth; for nothing is more contrary to the rectitude and goodness of his nature. Their prosperity is so far from being an evidence of God's love that their abuse of it does certainly make them the objects of his hatred. He that hates nothing that he has made, yet hates those who have thus ill-made themselves. Dr. Hammond offers another reading of this verse: The Lord trieth the righteous and the wicked (distinguishes infallibly between them, which is more than we can do), and he that loveth violence hateth his own soul, that is, persecutors bring certain ruin upon themselves (Pro 8:36), as follows here. 2. He is a righteous Judge, and therefore he will punish them, Psa 11:6. Their punishment will be, (1.) Inevitable: Upon the wicked he shall rain snares. Here is a double metaphor, to denote the unavoidableness of the punishment of wicked men. It shall be rained upon them from heaven (Job 20:23), against which there is no fence and from which there is no escape; see Jos 10:11; Sa1 2:10. It shall surprise them as a sudden shower sometimes surprises the traveller in a summer's day. It shall be as snares upon them, to hold them fast, and keep them prisoners, till the day of reckoning comes. (2.) Very terrible. It is fire, and brimstone, and a horrible tempest, which plainly alludes to the destruction of Sodom and Gomorrah, and very fitly, for that destruction was intended for a figure of the vengeance of eternal fire, Jde 1:7. The fire of God's wrath, fastening upon the brimstone of their own guilt, will burn certainly and furiously, will burn to the lowest hell and the utmost line of eternity. What a horrible tempest are the wicked hurried away in at death! What a lake of fire and brimstone must they make their bed in for ever, in the congregation of the dead and damned! It is this that is here meant; it is this that shall be the portion of their cup, the heritage appointed them by the Almighty and allotted to them, Job 20:29. This is the cup of trembling which shall be put into their hands, which they must drink the dregs of, Psa 75:8. Every man has the portion of his cup assigned him. Those who choose the Lord for the portion of their cup shall have what they choose, and be for ever happy in their choice (Psa 16:5); but those who reject his grace shall be made to drink the cup of his fury, Jer 25:15; Isa 51:17; Hab 2:16. VI. That, though honest good people may be run down and trampled upon, yet God does and will own them, and favour them, and smile upon them, and that is the reason why God will severely reckon with persecutors and oppressors, because those whom they oppress and persecute are dear to him; so that whosoever toucheth them toucheth the apple of his eye, Psa 11:7. 1. He loves them and the work of his own grace in them. He is himself a righteous God, and therefore loves righteousness wherever he finds it and pleads the cause of the righteous that are injured and oppressed; he delights to execute judgment for them, Psa 103:6. We must herein be followers of God, must love righteousness as he does, that we may keep ourselves always in his love. He looks graciously upon them: His countenance doth behold the upright; he is not only at peace with them, and puts gladness into their hearts, by letting them know that he is so. He, like a tender father, looks upon them with pleasure, and they, like dutiful children, are pleased and abundantly satisfied with his smiles. They walk in the light of the Lord. In singing this psalm we must encourage and engage ourselves to trust in God at all times, must depend upon him to protect our innocence and make us happy, must dread his frowns as worse than death and desire his favour as better than life.

Verse 1

Ps 11 The psalmist affirms his faith in the righteous God. Even though the world appears hopelessly chaotic, both the godly and the wicked can count on God’s justice. The godly can depend on him as a refuge and shelter.

11:1 God provides protection (or refuge; see 5:11; 9:9; 25:20) when the foundations of justice collapse. • The mountains provide another place of refuge (see 121:1).

Verse 2

11:2-3 In the inevitable battle between the evil and the godly, the wicked cannot tolerate the righteous, so they victimize them. This seems to leave the godly with nothing but questions.

11:2 The wicked live in the shadows and create gloom for the godly (82:5; 139:11; 143:3; Prov 4:19).

Verse 3

11:3 The wicked create a world of darkness (see 82:5).

Verse 4

11:4 The righteous King rules from heaven, where his throne is untouched by human corruption (see 2:4). He examines everyone and sees everything that happens on earth (see 14:2-3).

Verse 5

11:5 hates: See 5:4-6; Prov 6:16-18. • Wicked deeds result in destruction and violence (Pss 58:2; 73:6; 74:20).

Verse 6

11:6 God rained blazing coals and burning sulfur on Sodom and Gomorrah (Gen 19) as symbols of judgment (Pss 18:8; 120:4; 140:10).

Verse 7

11:7 The godly are assured of the Lord’s favorable presence when they see his face (see 23:6).