Verse-by-Verse Bible Commentary
Psalms 11:6

Clarke's Commentary

Verse Psalms 11:6. Upon the wicked he shall rain — This is a manifest allusion to the destruction of Sodom and Gomorrah.

Snares — Judgments shall fall upon them suddenly and unawares.

Fire — Such as shall come immediately from God, and be inextinguishable.

Brimstone — Melted by the fire, for their drink! This shall be the portion of their cup.

A horrible tempest — רוח זלעפות ruach zilaphoth, "the spirit of terrors." Suffering much, and being threatened with more, they shall be filled with confusion and dismay. My old MS. has gost of stormis. See at the end. Psalms 11:7. Or, the blast of destructions. This may refer to the horribly suffocating Arabian wind, called [Arabic] Smum.

Mohammed, in describing his hell, says, "The wicked shall drink nothing there but hot stinking water; breathe nothing but burning winds; and eat nothing but the fruit of the tree zakon, which shall be in their bellies like burning pitch." Hell enough!

The portion of their cup. — Cup is sometimes put for plenty, for abundance; but here it seems to be used to express the quantum of sorrow and misery which the wicked shall have on the earth. See Psalms 75:8; Isaiah 51:17, Isaiah 51:21-23; Jeremiah 25:15; Jeremiah 49:12; Lamentations 4:21-22. It is also used in reference to the afflictions of the righteous, Matthew 20:22; Matthew 26:39, Matthew 26:42; John 18:11.

We find a similar metaphor among the heathens. The following, from Homer, Il. xxiv., ver. 525, is in point: -

Ὡς γαρ επεκλωσαντο θεοι δειλοισι βροτοισι,

Ζωειν αχνυμενους· αυτοι δε τ' ακηδεες εισι,

Δοιοι γαρ τε πιθοι κατακειαται εν Διος ουδει

Δωρων, οια διδωσι, κακων· ἑτερος δε εαων·

Ὡ μεν καμμιξας δῳη Ζευς τερπικεραυνος,

αλλοτε μεν τε κακῳ ὁγε κυρεται, Αλλοτε δ' εσθλῳ.

Such is, alas! the god's severe decree,

They, only they are bless'd, and only free.

Two urns by Jove's high throne have ever stood,

The source of evil one, and one of good.

From thence the CUP of mortal man he fills:

Blessings to these; to those distributes ills.

To most he mingles both: the wretch decreed

To taste the bad unmixed, is curs'd indeed.

- POPE.

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

Upon the wicked - Upon all the wicked.

He shall rain - He shall pour down as in a furious tempest.

Snares - It seems rather incongruous to speak of raining down “snares, “ - understanding by the word snares, as it is used with us, that which entangles, as the snares by which we catch a bird, or by which a wild animal is taken. Compare the notes at Job 18:8-10. The word used here, however, seems to refer to anything by which one is taken in his career or course, or is involved in difficulties; and the meaning is, that God would arrest or seize upon the wicked, as a wild beast is secured by the snares or the toils of the hunter. By their being sent down as in a “rain,” is denoted that such means of their arrest and punishment would exist in abundance, so that they could not escape.

Fire and brimstone - There is probably an allusion here to the destruction of Sodom and Gomorrah, Genesis 19:24. As those cities were eminent for their wickedness, and were destroyed on account of their guilt, they furnished an illustration of the manner in which God would treat the wicked in all future times. As they were destroyed on account of their wickedness, so will all the wicked be destroyed.

And an horrible tempest - As a furious blast of wind sweeps away houses and trees, spreading wide desolation, so will the wicked be swept away by the manifestation of the wrath of God.

This shall be the portion of their cup - That is, this shall be what they shall drink. See the note at Isaiah 51:17. The idea is, that the Lord holds out to them a cup for them to drink - a cup containing a deadly mixture. The allusion is to the mode of administering punishment by a poisonous draught - not an unfrequent mode of punishment in ancient times. The idea in the whole verse is, that the wicked would be destroyed, and that, therefore, there was nothing ultimately to be apprehended from them. God would protect his own friends, and would destroy all those that sought their hurt. In these circumstances the righteous should confide in him as their protector, and not “flee.”

Calvin's Commentary on the Bible

6.He will rain upon the ungodly. David now, in the last place, lays it down as a certain truth, that although God, for a time, may be still and delay his judgments, yet the hour of vengeance will assuredly come. Thus we see how by degrees he rises up to the hope of a happy issue to his present affliction, and he uses his efforts to attain this, that the social and moral disorder, which he saw prevailing around him, might not weaken his faith. As the tribunal of God remains firm and immovable, he, in the first place, sustains and comforts himself from the consideration, that God from on high beholds all that is done here below. In the next place, he considers what the office of judge requires, from which he concludes, that the actions of men cannot escape the inspection of God’s omniscient eye, and that although he does not immediately punish their evil deeds, he hates all the wicked. Finally, he adds, that since God is armed with power, this hatred will not be in vain or ineffectual. Thus while God defers the infliction of punishment, the knowledge of his justice will have a powerful influence in maintaining our faith, until he actually show that he has never departed from his watch-tower, from which he beholds the actions of men. ⁽²⁴⁸⁾ He appropriately compares the punishments which God inflicts to rain. As rain is not constant, but the Lord sends it forth when he pleases; and, when the weather is calmest and most serene, suddenly raises a storm of hail or violent showers of rain; in like manner, it is here intimated that the vengeance which will be inflicted on the wicked will come suddenly, so that, when they shall be indulging in mirth, and intoxicated with their pleasures, and “when they shall say, Peace and safety, sudden destruction will come upon them.” ⁽²⁴⁹⁾ At the same time, David here evidently alludes to the destruction of Sodom and Gomorrah. As the prophets, when they would promise the grace of God to the elect, remind them of the deliverance from Egypt, which God wrought in behalf of his ancient people, so when they would alarm the wicked, they threaten them with a destruction like that which befell Sodom and Gomorrah, and they do so upon good grounds; since Jude, in his Epistle, tells us that these cities “are set forth for an example, suffering the vengeance of eternal fire,” (Judges 1:7) The Psalmist, with much beauty and propriety, puts snares ⁽²⁵⁰⁾ before fire and brimstone. We see that the ungodly, while God spares them, fear nothing, but give themselves ample scope in their wayward courses, like horses let loose ⁽²⁵¹⁾ in an open field; and then, if they see any adversity impending over them, they devise for themselves ways of escape; in short, they continually mock God, as if they could not be caught, unless he first entangle and hold them fast in his snares. God, therefore, begins his vengeance by snares, shutting up against the wicked every way of escape; and when he has them entangled and bound, he thunders upon them dreadfully and horribly, like as he consumed Sodom and the neighboring cities with fire from heaven. The word זלעפות, zilaphoth, which we have rendered whirlwinds, is by some translated kindlings or burnings; and by others, commotions or terrors. ⁽²⁵²⁾ But the context requires the interpretation which I have brought forward; for a tempest is raised by stormy winds, and then follow thunder and lightning.

The portion of their cup. By this expression he testifies that the judgments of God will certainly take effect, although ungodly men may delude themselves by deceitful flattery. This metaphor is frequently to be met with in the Scriptures. As the carnal mind believes nothing with greater difficulty than that the calamities and miseries which seem to be fortuitous, happen according to a just distribution from God, he represents himself under the character of a householder, who distributes to each member his portion or allowance. David, therefore, here intimates that there is certainly a reward laid up for the ungodly; that it will be in vain for them to resist, when the Lord shall reach to them the cup of his wrath to drink; and that the cup prepared for them is not such as they may sip drop by drop, but a cup, the whole of which they will be compelled to drink, as the prophet threatens,

(Ezekiel 23:34) “Thou shalt drink it off even to the dregs.”

(248) “De la quelle il contemple les faits des hommes.” — Fr.

(249) “Et qu’ils diront paix et asseurance mort soudaine leur advient h’a.” — Fr.

(250) Horsley reads, “glowing embers.” Lowth renders the word “live coals,” and observes, that פתים, pachim, means globes of fire, or simply the lightning. “This,” says he, “is certainly more agreeable to the context than snares. The root is puach, which, though it sometimes means to ensnare, yet more frequently means to breathe forth, or emit, fire, for instance. Ezekiel 21:31, ‘In the fire of my wrath I will blow upon thee.’ The Ammonites are spoken of as thrown into the furnace of the divine wrath: compare Ezekiel 22:21, where almost the same words occur, except that the corresponding (and in this case synonymous) verbapach is made use of, whence mapnach, a bellows, Jeremiah 6:29. In the same sense the verb puach is introduced, Proverbs 29:8, ‘Scorners will inflame a city.’ From this explication of the root puach, the word pach, a coal blown up, is rightly derived.” — Sacred Poetry of the Hebrews, volume. 1, pp. 194, 195. Lowth also states, that the Orientals sometimes call the lightning snares or chains, probably from the continual coruscations of the lightning in its passage through the air, which seem to be connected with each other like a chain. Hengstenberg, however, opposes this exposition, and adopts and defends that which Calvin has given. “פחים,” says he, “must here, according to most expositors, be taken as a figurative designation of lightning, which is alleged to be called also by the Arabians, in prose and poetry, by the name of chains. But it is a sufficient objection to this meaning, that פח does not signify cord, in general, but specially, gin, snare, trap.” In proof of this, he quotes Psalms 9:15; Job 18:9; Isaiah 24:17; Proverbs 22:5. “The expression, that he will rain,” says he, “can present no proper difficulty, as it simply points to the fullness of God’s retributive judgments, noticed already by Luther, when he says, that by it the prophet indicates the great variety and multitude of the evils threatened.”

(251) “Ainsi que des chevaux desbridez.” — Fr.

(252) Dr Adam Clarke renders the words רוה זלעפות, ruach zilaphoth, “the spirit of terrors,” and states, that “this may refer to the horribly suffocat ing Arabian wind called Sinurn.” Bishop Lowth translates the words, “a burning storm,” upon which Michaelis observes, “This is an admirable image, and is taken from the school of nature. The wind zilgaphoth, which blows from the east, is very pestilential, and, therefore, almost proverbial among the Orientals Many wonderful stories are related of its effects by the Arabians, and their poets feign that the wicked, in their place of eternal torment, are to breathe this pestiferous wind as their vital air.” —Lowth’s Sacred Poetry, vol. 1, p. 193. Hengstenberg translates the words wrath-wind, and explains them as simply meaning the divine anger which breaks forth as a tempest; and observes, that the vehemence of the anger is denoted by the plural number. In opposition to the rendering burning wind, and to the opinion that there is an allusion to the Arabian Samurn, he states, “The root, זעפ has, in Hebrew, the signification of being angry, no other; and that of being hot, is not once to be found in the dialects.”

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

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

2. Confidence in God 11:4-7

Dr. Constable's Expository Notes

God will eventually punish those who oppose His will. He may use any of a multitude of traps and punishments at His disposal. David seems to have had the destruction of Sodom and Gomorrah in mind (cf. Genesis 19:24; Ezekiel 38:22).

Gill's Exposition of the Whole Bible

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 Genesis 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 פחמים, "burning coals"; and may signify burning stones, hot thunderbolts; see Psalms 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.

Henry's Complete Commentary on the Bible

      4 The LORD is in his holy temple, the LORD's throne is in heaven: his eyes behold, his eyelids try, the children of men.   5 The LORD trieth the righteous: but the wicked and him that loveth violence his soul hateth.   6 Upon the wicked he shall rain snares, fire and brimstone, and a horrible tempest: this shall be the portion of their cup.   7 For the righteous LORD loveth righteousness; his countenance doth behold the upright.

      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,Psalms 103:19. Hence the heavens are said to rule,Daniel 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, Psalms 11:5; Psalms 11:5. The Lord tries all the children of men that he may do them good in their latter end,Deuteronomy 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 Psalms 11:5: 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 (Proverbs 8:36), as follows here. 2. He is a righteous Judge, and therefore he will punish them, Psalms 11:6; Psalms 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 Joshua 10:11; 1 Samuel 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,Jude 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, Psalms 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 (Psalms 16:5); but those who reject his grace shall be made to drink the cup of his fury, Jeremiah 25:15; Isaiah 51:17; Habakkuk 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,Psalms 11:7; Psalms 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, Psalms 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.