Verse-by-Verse Bible Commentary
Psalms 11:2

Clarke's Commentary

Verse Psalms 11:2. For, lo, the wicked bend their bow — Perhaps these are more of the words of his advisers: Every thing is ready for thy destruction: the arrow that is to pierce thy heart is already set on the bow-string; and the person who hopes to despatch thee is concealed in ambush.

Bridgeway Bible Commentary

Psalms 11-13 Persevere . . . or give in?

There came a time when David became tired of his continual flight from Saul, not just because it was wearying, but because it was cutting him off from the public worship places of God’s people (1 Samuel 26:19). His spiritual life was weakened and he gave in to the temptation to leave his own country for the safety of enemy Philistia (1 Samuel 27:1). This is the sort of temptation that David considers in Psalms 11:0, the temptation to go along with wrongdoing instead of resisting it.

If people act solely according to common sense, their suggestion in such a crisis will probably be to do what creates least hardship. After all (so the argument runs), if there is no law and order in the community, and if people in positions of power have set themselves to do evil, what can a righteous person gain by trying to resist (11:1-3)? David replies that such action really shows a lack of understanding of God’s holiness and no respect for his authority. God sees and understands all. He will pour out his wrath on the wicked, but he will comfort the faithful with the security of his presence (4-7).

The theme of Psalms 10:0 and 11 continues in Psalms 12:0, and indeed right through to Psalms 17:0. Ungodly people hold all the positions of power and pay no attention to the opinions of those who walk in God’s ways. They maintain their authority and influence only by twisting, ignoring or withholding the truth (12:1-4). But God sees and knows. He promises to protect the godly, and his promises can be trusted (5-6). His people know that their only hope is in him (7-8).

Continual persecution can be hard to bear. It tries the psalmist’s patience to the limit, causing him to cry out to God, almost in despair, asking when will God deliver him from his troubles (13:1-2). If he dies, his enemies will think they have won the battle against him (3-4). However, the very act of crying out to God lightens his burden. It reminds him that the one to whom he cries has bound himself to his people with a covenant love, and he will not fail (5-6).

God’s steadfast love

Frequently the psalmists rejoice in a characteristic of God that RSV translates as ‘steadfast love’, GNB translates as ‘constant love’, and other versions translate as ‘loyalty’, ‘love’, ‘mercy’, ‘kindness’ and ‘loving kindness’. These are all translations of the Hebrew word chesed, which has the meaning of covenant loyalty or faithfulness.

A covenant was an agreement between two parties that carried with it obligations and blessings. Chesed was a particularly strong form of love, which bound a person to be faithful and loyal to the other party in the covenant. In the Psalms the word is used frequently to denote the loyal love and covenant faithfulness that God exercises towards his people through all their trials and joys (e.g Psalms 13:5; Psalms 25:7).

Coffman's Commentaries on the Bible

THE SONG OF THE STEDFAST
(FOR THE CHIEF MUSICIAN. A PSALM OF DAVID)

“In Jehovah do I take my refuge: How say ye to my soul, Flee as a bird to your mountain; For, lo, the wicked bend the bow, They make ready their arrow upon the string. That they may shoot in darkness at the upright in heart; If the foundations be destroyed, What can the righteous do? Jehovah is in his holy temple; Jehovah, his throne is in heaven; His eyes behold, his eyelids try the children of men. Jehovah trieth the righteous; But the wicked and him that loveth violence his soul hateth. Upon the wicked he will rain snares; Fire and brimstone and burning wind shall be the portion of their cup. For Jehovah is righteous: The upright shall behold his face.”

As indicated by our arrangement of the text here, this magnificent psalm falls into two divisions. In Psalms 11:1-3, David is wrongfully advised by well-meaning, but erroneous counselors, to flee for his life like as a bird flies toward some mountain. This advice is reinforced by their mention of the murderers who are preparing to kill him, and by the fact that, according to these advisers, the battle is already lost; the foundations have been destroyed; the cause is hopeless; why not abandon a sinking ship?

Spurgeon believed that the historical situation was that of Saul’s enmity against David, and before Saul’s final attempt upon David’s life.Charles Haddon Spurgeon, Treasury of David (ZPH), p. 49. Others have suggested that the situation existed during Absalom’s rebellion against David; and, as Yates said, “The circumstances are strikingly similar to those of several episodes in David’s life.”Kyle M. Yates, Wycliffe Bible Commentary of the Old Testament (Chicago: Moody Press, 1962), p. 500. And, as McCaw stated it, “The psalm belongs to all of those occasions when evil powers threaten the security and well-being of God’s people.”Leslie S. McCaw, The New Bible Commentary, Revised (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1970), p. 457. Dummelow also took a broad view of the psalm’s application thus: This is a song of confidence in God, and in the security of the righteous under his protection, notwithstanding the timid counsels of less trustful friends, and the evil devices of the wicked, who are doomed to destruction.J. R. Dummelow, On the Old Testament (New York, The Macmillan Company, 1937), p. 333.

We appreciate also Rhodes’ comment that:

Psalms 11 is one of the gems of the Psalter classified as affirmations of faith in spite of danger to himself, in spite of advice of friends to flee, and in spite of the seeming hopelessness of the cause.Arnold B. Rhodes, The Layman’s Bible Commentary (Atlanta: John Knox Press, 1960), p. 38.

Some have classified this as one of the so-called “Persecution Psalms,” which Maclaren identified as Psalms 3; Psalms 7; Psalms 9; Psalms 14; Psalms 17, in addition to this one.Alexander Maclaren, Psalms (New York: Eaton and Mains, 1892), p. 102.

According to Barnes, all of these Psalms 11:1-3, except the opening declaration of faith in the Lord, may be regarded as the words of David’s well-meaning, but erroneous advisers.Albert Barnes, The Psalms (Baker Book House, 1950), pp. 99, 100. It is also the opinion of this writer that some of these strong admonitions to flee from danger might have come from the promptings of David’s own sense of prudence in the face of danger. Whatever their source, the glory of the psalmist is that he was able to overcome them and to act upon his implicit trust in God.

The second half of the psalm, Psalms 11:4-7, affirms the psalmist’s unwavering trust and confidence in God. He thundered the name of Jehovah no less than four times in this concluding division. God Himself is the answer to all of man’s problems, doubts, dangers and fears. God is in heaven; He is in His holy temple, and that expression in this context has no relation whatever to some earthly house,

God loves the righteous and abhors the wicked. His eyes run to and fro through the whole earth and He sees all, knows all, and will always act whenever the proper time for action has come. Men who have already fled for refuge in Jehovah have no need whatever to seek refuge anywhere else. God is indeed the ultimate refuge.

The mention in Psalms 11:5 that Jehovah trieth the righteous suggests that God’s people are purposely exposed to wickedness because of God’s purpose thus to strengthen and develop them.

He will rain fire and brimstone. It is usually admitted by scholars that there is a remembrance in these words of the destruction of Sodom and Gomorrah, a very remarkable event recorded in Genesis which must be considered as a type of the eternal judgment. The mention of that overthrow here suggests that the psalmist is thinking of the final judgment and destruction of all the wicked when “The great day of God’s wrath” has finally come.

The great lesson for all Christians in this psalm is that we should not attempt to run away from every danger but place our trust in God. Will not the Lord look after His own children? Indeed He will! Yes indeed, they will be threatened, persecuted, hated, even sometimes put to death, but, as Jesus Christ told his apostles:

“Ye shall be delivered up even by parents, and brethren, and kinsfolk, and friends; and some of you shall they cause to be put to death. And ye shall be hated of all men for my name’s sake. And not a hair of your head shall perish” (Luke 21:16-18).

What a marvelous security is this! Even if we are put to death, “not a hair of our head shall perish.” It was this very confidence and spiritual security that enabled the psalmist in the situation here to resist all suggestions that he give up and flee from the scene. Souls that are truly in harmony with God will find the strength to say in the most important crisis that life can offer, “Here I stand; so help me God, I cannot do otherwise”!

Barnes' Notes on the Whole Bible

For, lo, the wicked bend their bow - These are to he regarded as the words of the persons referred to in the previous verse, who had advised the persecuted psalmist to flee to the mountains. In this verse reasons are suggested for that advice. The reasons are, that the enemy was preparing for an attack, and that at an unexpected moment the attack would be made unless he should effect his escape. Apprised of the danger, he might now make good his escape, and avoid the peril which was impending. The common weapon in war, as in hunting, was the bow and arrow. The process of preparing for the use of the bow consisted in bending it, and properly adjusting the arrow. The Hebrew word used here is “tread;” “the wicked tread upon the bow;” that is, with a view to bend it. The bow was made of steel, or strong wood, or pieces of ivory framed together, and it often required great strength - beyond the strength of the arm - to bend it so as to adjust the string. Hence, the “foot” was placed upon the center, and the two ends drawn near to each other.

They make ready their arrow upon the string - Hebrew, “they fit or fix the arrow upon the string.” That is, they place the end of the arrow in the proper place upon the string of the bow.

That they may privily shoot at the upright in heart - Margin, as in the Hebrew, “in darkness.” That is, that they may do it secretly or treacherously. They do not intend to do it in open day, or (as we should say) “in a fair fight;” but they mean to do it when their victim is not aware of their design. The phrase, “the upright in heart,” may either denote their own conviction that those whom they designed so to attack were upright in heart - thus knowing that they were innocent; or it may be a statement of the advisers in the case, that those whom they counseled were thus upright - a statement on their part that the attack was made on the righteous. The latter is probably the true construction.

Calvin's Commentary on the Bible

2.Surely, behold! the ungodly. Some think that this is added as the excuse made by those who desired David to save himself by flight. According to others, David expostulates with his countrymen, who saw death menacing him on all sides, and yet denied him shelter. But, in my judgment, he here continues his account of the trying circumstances in which he was placed. His design is not only to place before our view the dangers with which he was surrounded, but to show us that he was exposed even to death itself. He therefore says, that wherever he might hide himself, it was impossible for him to escape from the hands of his enemies. Now, the description of so miserable a condition illustrates the more strikingly the grace of God in the deliverance which he afterwards granted him. With respect to the words, they have fixed their arrows upon the string, to Shoot Secretly, or in darkness, some understand them metaphorically of the attempts which David’s enemies made to surprise him by craft and snares. I, however, prefer this interpretation, as being more simple, - that there was no place so hidden into which the darts of his enemies did not penetrate, and that, therefore, to whatever caves he could betake himself for concealment and shelter, death would follow him as his inseparable attendant.

Smith's Bible Commentary

Psalms 11:1-7 is to the chief musician. It is a psalm of David.

In the LORD put I my trust: how do you say to my soul, Flee as a bird to your mountain? ( Psalms 11:1 )

My trust is in the Lord. Why should I flee to the mountains? Why should I try to hide from trouble? My trust is in God.

For, lo, the wicked bend their bow, they make ready their arrow upon the string, that they might privately shoot at the upright in heart. Now if the foundations be destroyed, what can the righteous do? ( Psalms 11:2-3 )

I think that this is a very interesting question that we need to ask ourselves at the present time, as we look at the state of our nation. And we see the foundations being destroyed. The moral foundations upon which our nation was built are being destroyed. The liberal politicians are undermining and destroying the foundations upon which this nation was built, and if the foundations are destroyed, what are the righteous going to do? The thing is going to crumble. Even as Rome was conquered, not from without, but it crumbled from within, because of the rotten planks that once held the nation Rome strong. The law and so forth became corrupt, rotten.

The LORD is in his holy temple, the LORD'S throne is in the heaven: his eyes behold, his eyelids try, the children of men. The LORD tries the righteous: but the wicked and him that loves violence his soul hates. Upon the wicked he shall rain snares, fire and brimstone, and a horrible tempest: this shall be the portion of their cup. For the righteous LORD loves righteousness; and his countenance doth behold the upright ( Psalms 11:4-7 ). "

Dr. Constable's Expository Notes

1. Counsel of despair 11:1-3

Dr. Constable's Expository Notes

Psalms 11

David appears to have been fleeing from an enemy when he wrote this psalm, but we do not know the exact background incident. He expressed confidence that, even though lawful authority might perish, the godly can trust in the Lord to punish the wicked and deliver the righteous. The central issue in this psalm of individual lament, with emphases on trust and thanksgiving, is the persecution of the righteous by the wicked.

Dr. Constable's Expository Notes

The wicked were attacking the upright and David in particular. He was the target of their deadly missiles. They may have been shooting at him or he may have been under verbal attack.

Gill's Exposition of the Whole Bible

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,

Henry's Complete Commentary on the Bible

To the chief musician. A psalm of David.

      1 In the LORD put I my trust: how say ye to my soul, Flee as a bird to your mountain?   2 For, lo, the wicked bend their bow, they make ready their arrow upon the string, that they may privily shoot at the upright in heart.   3 If the foundations be destroyed, what can the righteous do?

      Here is, I. David's fixed resolution to make God his confidence: In the Lord put I my trust,Psalms 11:1; Psalms 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 Psalms 11:2; Psalms 11:3 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, Psalms 11:2; Psalms 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" (Psalms 75:3; Psalms 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,Psalms 14:6; Psalms 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 Psalms 11:2; Psalms 11:3 are David's answer to this sarcasm, in which, (1.) He complains of the malice of those who did thus abuse him (Psalms 11:2; Psalms 11:2): They bend their bow and make ready their arrows; and we are told (Psalms 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, Psalms 11:3; Psalms 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.