Psalms 11:4-7

 

EXPOSITION

Verse 4. David here declares the great source of his unflinching courage. He borrows his light from heaven -- from the great central orb of deity. The God of the believer is never far from him; he is not merely the God of the mountain fastnesses, but of the dangerous valleys and battle plains.

Jehovah is in his holy temple. The heavens are above our heads in all regions of the earth, and so is the Lord ever near to us in every state and condition. This is a very strong reason why we should not adopt the vile suggestions of distrust. There is one who pleads his precious blood in our behalf in the temple above, and there is one upon the throne who is never deaf to the intercession of his Son. Why, then, should we fear? What plots can men devise which Jesus will not discover? Satan has doubtless desired to have us, that he may sift us as wheat, but Jesus is in the temple praying for us, and how can our faith fail? What attempts can the wicked make which Jehovah shall not behold? And since he is in his holy temple, delighting in the sacrifice of his Son, will he not defeat every device, and send us a sure deliverance?

Jehovah's throne is in the heavens; he reigns supreme. Nothing can be done in heaven, or earth, or hell, which he doth not ordain and overrule. He is the world's great Emperor. Wherefore, then, should we flee? If we trust this King of kings, is not this enough? Cannot he deliver us without our cowardly retreat? Yes, blessed be the Lord our God, we can salute him as Jehovahnissi; in his name we set up our banners, and instead of flight, we once more raise the shout of war.

His eyes behold. The eternal Watcher never slumbers; his eyes never know a sleep.

His eyelids try the children of men: he narrowly inspects their actions, words, and thoughts. As men, when intently and narrowly inspecting some very minute object, almost close their eyelids to exclude every other object, so will the Lord look all men through and through. God sees each man as much and as perfectly as if there were no other creature in the universe. He sees us always; he never removes his eye from us; he sees us entirely, reading the recesses of the soul as readily as the glancings of the eye. Is not this a sufficient ground of confidence, and an abundant answer to the solicitations of despondency? My danger is not hid from him; he knows my extremity, and I may rest assured that he will not suffer me to perish while I rely alone on him. Wherefore, then, should I take wings of a timid bird, and flee from the dangers which beset me?

 

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 4. The infinite understanding of God doth exactly know the sins of men; he knows so as to consider. He doth not only know them, but intently behold them: His eyelids try the children of men, a metaphor taken from men, that contract the eyelids when they would wistly and accurately behold a thing: it is not a transient and careless look. Stephen Charnock.

Verse 4. His eyes behold, etc. God searcheth not as man searcheth, by enquiring into that which before was hid from him; his searching is no more but his beholding; he seeth the heart, he beholdeth the reins; God's very sight is searching. Hebrews 4:13. "All things are naked, and opened unto his eyes," tetrachlidmena, dissected or anatomised. He hath at once as exact a view of the most hidden things, the very entrails of the soul, as if they had been with never so great curiosity anatomised before him. Richard Alleine, 1611-1681.

Verse 4. His eyes behold, etc. Consider that God not only sees into all you do, but he sees it to that very end that he may examine and search into it. He doth not only behold you with a common and indifferent look, but with a searching, watchful, and inquisitive eye: he pries into the reasons, the motives, the ends of all your actions. The Lord's throne is in heaven: his eyes behold, his eyelids try, the children of men. Revelation 1:14, where Christ is described, it is said, his eyes are as a flame of fire: you know the property of fire is to search and make trial of those things which are exposed unto it, and to separate the dross from the pure metal: so, God's eye is like fire, to try and examine the actions of men: he knows and discerns how much your very purest duties have in them of mixture, and base ends of formality, hypocrisy, distractedness, and deadness: he sees through all your specious pretences, that which you cast as a mist before the eyes of men when yet thou art but a juggler in religion: all your tricks and sleights of outward profession, all those things that you use to cozen and delude men withal, cannot possibly impose upon him: he is a God that can look through all those fig leaves of outward profession, and discern the nakedness of your duties through them. Ezekiel Hopkins, D.D.

Verse 4. His eyes behold, etc. Take God into thy counsel. Heaven overlooks hell. God at any time can tell thee what plots are hatching there against thee. William Gurnall.

Verse 4. His eyes behold, his eyelids try, the children of men. When an offender, or one accused for any offence, is brought before a judge, and stands at the bar to be arraigned, the judge looks upon him, eyes him, sets his eye upon him, and he bids the offender look up in his face: "Look upon me," saith the judge, "and speak up:" guiltiness usually clouds the forehead and clothes the brow; the weight of guilt holds down the head! the evil doer hath an ill look, or dares not look up; how glad is he if the judge looks off him. We have such an expression here, speaking of the Lord, the great Judge of heaven and earth: "His eyelids try the children of men," as a judge tries a guilty person with his eye, and reads the characters of his wickedness printed in his face. Hence we have a common speech in our language, such a one looks suspiciously, or, he hath a guilty look. At that great gaol delivery described in Revelation 6:16, All the prisoners cry out to be hid from the face of him that sat upon the throne. They could not look upon Christ, and they could not endure Christ should look upon them; the eyelids of Christ try the children of men... Wickedness cannot endure to be under the observation of any eye much less of the eye of justice. Hence the actors of it say, "Who seeth us?" It is very hard not to show the guilt of the heart in the face, and it is as hard to have it seen there. Joseph Caryl.

 

HINTS FOR PASTORS AND LAYPERSONS

Verse 4. The elevation, mystery, supremacy, purity, everlastingness, invisibility, etc., of the throne of God.

Verse 4-5. In these verses mark the fact that the children of men, as well as the righteous, are tried; work out the contrast between the two trials in their designs and results, etc.

 

EXPOSITION

Verse 5. The Lord trieth the righteous: he doth not hate them, but only tries them. They are precious to him, and therefore he refines them with afflictions. None of the Lord's children may hope to escape from trial, nor, indeed, in our right minds, would any of us desire to do so, for trial is the channel of many blessings. "It is my happiness below

Not to live without the cross;

But the Saviour's power to know,

Sanctifying every loss."

"Trials make the promise sweet;

Trials give new life to prayer; Trials bring me to his feet -- Lay me low, and keep me there."

"Did I meet no trials here -- No chastisement by the way -- Might I not, with reason, fear I should prove a cast away?"

"Bastards may escape the rod, Sunk in earthly vain delight; But the true born child of God Must not -- would not, if he might." William Cowper.

Is not this a very cogent reason why we should not distrustfully endeavour to shun a trial? -- for in so doing we are seeking to avoid a blessing.

 

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 5. The Lord trieth the righteous. Except our sins, there is not such plenty of anything in all the world as there is of troubles which come from sin, as one heavy messenger came to Job after another. Since we are not in paradise, but in the wilderness, we must look for one trouble after another. As a bear came to David after a lion, and a giant after a bear, and a king after a giant, and Philistines after a king, so, when believers have fought with poverty, they shall fight with envy; when they have fought with envy, they shall fight with infamy; when the have fought with infamy, they shall fight with sickness; they shall be like a labourer who is never out of work. Henry Smith.

Verse 5. The Lord trieth the righteous. Times of affliction and persecution will distinguish the precious from the vile, it will difference the counterfeit professor from the true. Persecution is a Christian's touchstone, it is a lapis lydius that will try what metal men are made of, whether they be silver or tin, gold or dross, wheat or chaff, shadow or substance, carnal or spiritual, sincere or hypocritical. Nothing speaks out more soundness and uprightness than a pursuing after holiness, even then when holiness is most afflicted, pursued, and persecuted in the world: to stand fast in fiery trials argues much integrity within. Thomas Brooks.

Verse 5. Note the singular opposition of the two sentences. God hates the wicked, and therefore in contrast he loves the righteous; but it is here said that he tries them: therefore it follows that to try and to love are with God the same thing. C.H.S.

 

HINTS FOR PASTORS AND LAYPERSONS

Verse 4-5. In these verses mark the fact that the children of men, as well as the righteous, are tried; work out the contrast between the two trials in their designs and results, etc.

Verse 5. The Lord trieth the righteous.

Verse 5. His soul hateth. The thoroughness of God's hatred of sin. Illustrate by providential judgments, threatenings, sufferings of the Surety, and the terrors of hell.

Verse 5. The trying of the gold, and the sweeping out of the refuse.

 

EXPOSITION

Verse 6. But the wicked and him that loveth violence his soul hateth: why, then, shall I flee from these wicked men? If God hateth them, I will not fear them. Haman was very great in the palace until he lost favour, but when the king abhorred him, how bold were the meanest attendants to suggest the gallows for the man at whom they had often trembled! Look at the black mark upon the faces of our persecutors, and we shall not run away from them. If God is in the quarrel as well as ourselves, it would be foolish to question the result, or avoid the conflict. Sodom and Gomorrah perished by a fiery hail, and by a brimstone shower from heaven; so shall all the ungodly. They may gather together like Gog and Magog to battle, but the Lord will rain upon them "an overflowing rain, and great hailstones, fire, and brimstone:" Ezekiel 38:22. Some expositors think that in the term "horrible tempest," there is in the Hebrew an allusion to that burning, suffocating wind, which blows across the Arabian deserts, and is known by the name of Simoom. "A burning storm," Lowth calls it, while another great commentator reads it "wrath wind;" in either version the language is full of terrors. What a tempest will that be which shall overwhelm the despisers of God! Oh! what a shower will that be which shall pour out itself for ever upon the defenceless heads of impenitent sinners in hell! Repent, ye rebels, or this fiery deluge shall soon surround you. Hell's horrors shall be your inheritance, your entailed estate, the portion of your cup. The dregs of that cup you shall wring out, and drink for ever. A drop of hell is terrible, but what must a full cup of torment be? Think of it -- a cup of misery, but not a drop of mercy. O people of God, how foolish is it to fear the faces of men who shall soon be faggots in the fire of hell! Think of their end, their fearful end, and all fear of them must be changed into contempt of their threatenings, and pity for their miserable estate.

 

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 6. Upon the wicked he shall rain snares. Snares to hold them; then if they be not delivered, follow fire and brimstone, and they cannot escape. This is the case of a sinner if he repent not; if God pardon not, he is in the snare of Satan's temptation, he is in the snare of divine vengeance; let him therefore cry aloud for his deliverance, that he may have his feet in a large room. The wicked lay snares for the righteous, but God either prevents them that their souls ever escape them, or else he subverts them: "The snares are broken and we are delivered." No snares hold us so fast as those of our own sins; they keep down our heads, and stoop us that we cannot look up: a very little ease they are to him that hath not a seared conscience. Samuel Page, 1646.

Verse 6. He shall rain snares. As in hunting with the lasso, the huntsman casts a snare from above upon his prey to entangle its head or feet, so shall the Lord from above with many twistings of the line of terror, surround, bind, and take captive the haters of his law. C.H.S.

Verse 6. He shall rain snares, etc. He shall rain upon them when they least think of it, even in the midst of their jollity, as rain falls on a fair day. Or, he shall rain down the vengeance when he sees good, for it rains not always. Though he defers it, yet it will rain. William Nicholson, Bishop of Gloucester, in "David's Harp Strung and Tuned", 1662.

Verse 6. Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest. The strange dispensation of affairs in this world is an argument which doth convincingly prove that there shall be such a day wherein all the involucra and entanglements of providence shall be clearly unfolded. Then shall the riddle be dissolved, why God hath given this and that profane wretch so much wealth, and so much power to do mischief: is it not that they might be destroyed for ever? Then shall they be called to a strict account for all that plenty and prosperity for which they are now envied; and the more they have abused, the more dreadful will their condemnation be. Then it will be seen that God gave them not as mercies, but as "snares." It is said that God "will rain on the wicked snares, fire and brimstone, and an horrible tempest:" when he scatters abroad the desirable things of this world, riches, honours, pleasures, etc., then he rains "snares" upon them; and when he shall call them to an account for these things, then he will rain upon them "fire and brimstone, and an horrible tempest" of his wrath and fury. Dives, who caroused on earth, yet, in hell could not obtain so much as one poor drop of water to cool his scorched and flaming tongue: had not his excess and intemperance been so great in his life, his fiery thirst had not been so tormenting after death; and therefore, in that sad item that Abraham gives him (Luke 16:25), he bids him "remember that thou, in thy lifetime, receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented." I look upon this as a most bitter and a most deserved sarcasm; upbraiding him for his gross folly, in making the trifles of this life his good things. Thou hast received thy good things, but now thou art tormented. Oh, never call Dive's purple and delicious fare good things, if they thus end in torments! Was it good for him to be wrapped in purple who is now wrapped in flames? Was it good for him to fare deliciously who was only thereby fatted up against the day of slaughter? Ezekiel Hopkins.

Verse 6. Snares, fire and brimstone, storm and tempest: this shall be the portion of their cup. After the judgment follows the condemnation: prefigured as we have seen, by the overthrow of Sodom and Gomorrah. "Snares:" because the allurements of Satan in this life will be their worst punishments in the next; the fire of anger, the brimstone of impurity, the tempest of pride, the lust of the flesh, the lust of the eyes, and the pride of life. "This shall be their portion;" compare it with the psalmist's own saying, "The Lord himself is the portion of my inheritance and my cup." Psalms 16:5. Cassidorus, in J. M. Neale's Commentary.

Verse 6. The portion of their cup. Hebrew, the allotment of their cup. The expression has reference to the custom of distributing to each guest his mess of meat. William French and George Skinner, 1842.

 

HINTS FOR PASTORS AND LAYPERSONS

Verse 6. He shall rain. Gracious rain and destroying rain.

Verse 6. The portion of the impenitent.

 

EXPOSITION

Verse 7. The delightful contrast of the last verse is well worthy of our observation, and it affords another overwhelming reason why we should be stedfast, unmoveable, not carried away with fear, or led to adopt carnal expedients in order to avoid trial.

For the righteous Lord loveth righteousness. It is not only his office to defend it, but his nature to love it. He would deny himself if he did not defend the just. It is essential to the very being of God that he should be just; fear not, then, the end of all your trials, but "be just, and fear not." God approves, and, if men oppose, what matters it?

His countenance doth behold the upright. We need never be out of countenance, for God countenances us. He observes, he approves, he delights in the upright. He sees his own image in them, an image of his own fashioning, and therefore with complacency he regards them. Shall we dare to put forth our hand unto iniquity in order to escape affliction? Let us have done with byways and short turnings, and let us keep to that fair path of right along which Jehovah's smile shall light us. Are we tempted to put our light under a bushel, to conceal our religion from our neighbours? Is it suggested to us that there are ways of avoiding the cross, and shunning the reproach of Christ? Let us not hearken to the voice of the charmer, but seek an increase of faith, that we may wrestle with principalities and powers, and follow the Lord, fully going without the camp, bearing his reproach. Mammon, the flesh, the devil, will all whisper in our ear, "Flee as a bird to your mountain;" but let us come forth and defy them all. "Resist the devil, and he will flee from you." There is no room or reason for retreat. Advance! Let the vanguard push on! To the front! all ye powers and passions of our soul. On! on! in God's name, on! for "the Lord of hosts is with us; the God of Jacob is our refuge."

 

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 7. That God may give grace without glory is intelligible; but to admit a man to communion with him in glory without grace, is not intelligible. It is not agreeable to God's holiness to make any inhabitant of heaven, and converse freely with him in a way of intimate love, without such a qualification of grace: The righteous Lord loveth righteousness; his countenance doth behold the upright; he looks upon him with a smiling eye, and therefore he cannot favourably look upon an unrighteous person; so that this necessity is not founded only in the command of God that we should be renewed, but in the very nature of the thing, because God, in regard to his holiness, cannot converse with an impure creature. God must change his nature, or the sinner's nature must be changed. There can be no friendly communion between two of different natures without the change of one of them into the likeness of the other. Wolves and sheep, darkness and light, can never agree. God cannot love a sinner as a sinner, because he hates impurity by a necessity of nature as well as a choice of will. It is as impossible for him to love it as to cease to be holy. Stephen Charnock.

 

HINTS FOR PASTORS AND LAYPERSONS

Verse 7. The Lord possesses righteousness as a personal attribute, loves it in the abstract, and blesses those who practise it.
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