Psa 11:2-3 | KingComments | STEP | The historical background is not known. It is probably the time when David is being persecuted by Saul ( ). The content of the psalm shows that David – or the faithful remnant, or the believer – is in great trouble because wicked men are preying on him. In that distress, his trust in God is tested by the advice he is given to flee. We see how David responds to that counsel and holds fast to his trust in God. He trusts that God will eventually destroy the wicked, who are hated by Him, and save the righteous, whom He loves. Prophetically, we see the time when antichrist has come to power (Psalm 10) and is persecuting the faithful remnant of Israel. As a result, they are forced to flee from Israel ( ). This faithful remnant seeks refuge in the LORD ( ) and considers this persecution a trial ( ) of which the end is certain ( ). For “for the choir director” ( ) see at Psalm 4:1. For “[a Psalm] of David” see at Psalm 3:1. David begins by testifying to simple trust in the LORD as the One in Whom he “takes refuge” ( ). This is the introduction to and starting point of this psalm. He takes refuge in the LORD. He gives this testimony in response to the counsel he received to flee to the mountains. His testimony is at the same time a reproach to the counselor or counselors. “Say to my soul” (cf. ) seems to indicate that a strong appeal is made to him to convince him that it is far better to flee. He is, he is told insistently, no more than a bird that is hunted ( ) and that will surely be caught one day if it does not find a good hiding place. David rejects this advice without hesitation, almost indignantly. He does not flee to the mountains, but to the LORD ( ). After all, the safety that the LORD provides as a refuge is so many times better than the safety that the mountains provide. Mountains are often a good shelter in times of danger (cf. ; ). Because they say “your” mountain – “your” being plural – we can assume that the advice is given not only to David, but also to all who are with him. In , the counselors motivate their advice. For the wicked are out to kill “the upright in heart” (cf. ). Their actions are pictorially described. They have laid their arrows upon the string, ready to be shot. We can think here of physical persecution, through which the remnant will suffer greatly. We can also think of a spiritual activity: their tongue is bent like “the bow” and their words are like “arrows upon the string” (cf. ). The time to act is chosen with care. They act “in darkness”, in an insidious way. Thus the wicked whisper their slanderous words in veiled terms. They do not fight with an open mind. That is always the case with slander and blasphemy. It is pervasive, there are many listening ears, and yet it is difficult to discover where it comes from. The wicked are deceitful and full of evil.

‏ Psalms 11:2-3

Introduction

The historical background is not known. It is probably the time when David is being persecuted by Saul (1Sam 26:3 ; 20). The content of the psalm shows that David – or the faithful remnant, or the believer – is in great trouble because wicked men are preying on him. In that distress, his trust in God is tested by the advice he is given to flee. We see how David responds to that counsel and holds fast to his trust in God. He trusts that God will eventually destroy the wicked, who are hated by Him, and save the righteous, whom He loves.

Prophetically, we see the time when antichrist has come to power (Psalm 10) and is persecuting the faithful remnant of Israel. As a result, they are forced to flee from Israel (Mt 24:15-16). This faithful remnant seeks refuge in the LORD (Psa 11:1) and considers this persecution a trial (Psa 11:5a) of which the end is certain (Psa 11:5b-7).

The Refuge Is the LORD

For “for the choir director” (Psa 11:1a) see at Psalm 4:1.

For “[a Psalm] of David” see at Psalm 3:1.

David begins by testifying to simple trust in the LORD as the One in Whom he “takes refuge” (Psa 11:1b). This is the introduction to and starting point of this psalm. He takes refuge in the LORD. He gives this testimony in response to the counsel he received to flee to the mountains.

His testimony is at the same time a reproach to the counselor or counselors. “Say to my soul” (cf. Psa 11:5b) seems to indicate that a strong appeal is made to him to convince him that it is far better to flee. He is, he is told insistently, no more than a bird that is hunted (1Sam 26:20) and that will surely be caught one day if it does not find a good hiding place.

David rejects this advice without hesitation, almost indignantly. He does not flee to the mountains, but to the LORD (Psa 121:1-2). After all, the safety that the LORD provides as a refuge is so many times better than the safety that the mountains provide. Mountains are often a good shelter in times of danger (cf. Jdg 6:2; 1Sam 13:6 ; 1Sam 26:20). Because they say “your” mountain – “your” being plural – we can assume that the advice is given not only to David, but also to all who are with him.

In Psa 11:2, the counselors motivate their advice. For the wicked are out to kill “the upright in heart” (cf. Psa 10:8). Their actions are pictorially described. They have laid their arrows upon the string, ready to be shot. We can think here of physical persecution, through which the remnant will suffer greatly.

We can also think of a spiritual activity: their tongue is bent like “the bow” and their words are like “arrows upon the string” (cf. Psa 37:14). The time to act is chosen with care. They act “in darkness”, in an insidious way. Thus the wicked whisper their slanderous words in veiled terms. They do not fight with an open mind. That is always the case with slander and blasphemy. It is pervasive, there are many listening ears, and yet it is difficult to discover where it comes from. The wicked are deceitful and full of evil.

The Throne of the LORD

The word “if” has the meaning and power of saying that there is no doubt whatsoever (Psa 11:3). There is no doubt that the foundations will be overthrown if the rightful king does not rule, but is persecuted. By the foundations we can think of justice and righteousness, the laws that God has issued that should govern public life (cf. Psa 82:5). They are the foundations of society. If those foundations are eroded, the house of society will eventually collapse and become a ruin.

We see this today in the society around us. When God’s rights and laws are no longer obeyed, when He is not taken into account any longer, the chaos in which society now finds itself is created. What should the righteous do if that is the situation? Can he do anything? Can he undertake something to turn the tide? No and yes.

No, he cannot rebuild the collapsed house. Yes, he can look up in faith, beyond his counselors and enemies, to the LORD (Psa 11:4). He “is in His holy temple” (cf. Hab 2:20a), in heaven, where His throne stands. In Isaiah, God says: “Heaven is My throne” (Isa 66:1). That He is in His “holy” temple means that He is separated from all turmoil on earth. His “throne” implies that He rules and has authority to judge. He and His throne can be shaken by nothing. Nothing is able to disturb His peace or thwart His plans with the world.

On earth the foundations can be destroyed, but that is impossible with “the city which has foundations, whose architect and builder is God” (Heb 11:10). It is to that city that the believer looks. He realizes that the true government sits in heaven, untouchable from all the turmoil of the earth. The government over the earth is exercised from the throne in heaven, although man thinks that he himself is in control.

He Who is in His holy temple and governs everything from His throne in heaven acts in His government with perfect knowledge of man. Although it may seem that He does nothing, that He is absent, nothing escapes Him. He is not indifferent to what happens on earth, but fully involved in all that “the children of men”, righteous and wicked, do on earth.

His eyes observe all the doings of men. With “His eyelids” He fathoms everything, even the most deeply hidden motives, for “all things are open and laid bare” to Him (Heb 4:13). Nothing is hidden from Him “who sees [what is done] in secret” (Mt 6:4 ; 6 ; 18). His eyes are “like a flame of fire” (Rev 1:14). He sees right through us.