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Commentary on Psalms 11 verses 1–3
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.
Even if movement is necessary, he is saying, nevertheless let it be known that I do not hope to secure safety from those with whom I am constantly in opposition except by hoping in God, who can provide me with safety in every place.
The soul has wings by which it can raise itself free from the earth. But this movement of the wings is not of something constructed of feathers but a continuing series of good works, like those of the Lord of whom it is well said, “And in the shadow of your wings I shall take refuge.” In the first place, the hands of our Lord fixed on the cross were extended like something in flight, and, second, the actions of God are like a refreshing shadow of eternal salvation that can regulate the conflagration raging in our world.
Those who trust in the things of this life are in no better situation than the sparrow, which relies on the wilderness and is prey to all. People who put their hope in money are like that. Just as the sparrow is snared by children with bird lime and trap and countless other devices, so too the wealthy by friend and foe. They are much more vulnerable than a sparrow, with many to set traps for them and, more immediately, evil tendencies of their own. They are migrants, constantly reacting to developments, fearful of the long arm of the law and the emperor’s wrath, the wiles of flatterers and the deceit of friends. In time of war their fear is greater than anyone’s, in time of peace they suspect treachery, their wealth never being secure of proof against loss. Hence they are always taking to flight and migrating, searching out wilderness and eyries, preferring the dark and looking for the black of night in noontime, adopting disguises to achieve it. Good people, on the contrary, are quite different. “The ways of their righteous shine like the sun,” remember. I mean, far from opting for scheming and lawlessness, their souls are at rest.… How then is this darkness to be dissipated? By separating yourself from all these things and coming to depend on hope in God, sinner though you be ten times over.… This is remarkable, in fact, that even sinners who cling to this anchor are invincible. It is, you see, a particular mark of an option for God that though weighed down by such awful evils they are still buoyed up by his lovingkindness. In other words, as the one trusting in man is doubly cursed, so the one trusting in God is blessed. So tear yourself away from all these things, and cling to this anchor.… Let us come before him, and remain ever with our eyes on him.
Great is the power of hope in the Lord, invincible citadel, unassailable rampart, insuperable reinforcement, tranquil haven, impregnable tower, irresistible weapon, unconquerable power capable of discovering a refuge where none seems possible.
I have the Lord of the universe as my ally. The one who without difficulty created everything everywhere is my leader and support, and you would send me to the wilderness and provide for my safety in the desert? After all, surely the help from the desert does not surpass the one capable of anything with complete ease?
This title does not require a fresh consideration: for the meaning of, "to the end," has already been sufficiently handled. Let us then look to the text itself of the Psalm, which to me appears to be sung against the heretics, who, by rehearsing and exaggerating the sins of many in the Church, as if either all or the majority among themselves were righteous, strive to turn and snatch us away from the breasts of the one True Mother Church: affirming that Christ is with them, and warning us as if with piety and earnestness, that by passing over to them we may go over to Christ, whom they falsely declare they have. Now it is known that in prophecy Christ, among the many names in which notice of Him is conveyed in allegory, is also called a mountain. We must accordingly answer these people, and say, "I trust in the Lord: how say ye to my soul, Remove into the mountains as a sparrow?" [Psalm 11:1]. I keep to one mountain wherein I trust, how say ye that I should pass over to you, as if there were many Christs? Or if through pride you say that you are mountains, I had indeed need to be a sparrow winged with the powers and commandments of God: but these very things hinder my flying to these mountains, and placing my trust in proud men. I have a house where I may rest, in that I trust in the Lord. For even "the sparrow has found her a house," and, "The Lord has become a refuge to the poor." Let us say then with all confidence, lest while we seek Christ among heretics we lose Him, "In the Lord I trust: how say ye to my soul, Remove into the mountains as a sparrow?"
In this passage, the psalmist speaks about those who are drawn off to earth’s highest places by the most trivial desire. Those who turn to the most worthless proclamations because of the fickleness of their unsettled mind are rightly considered similar to them.
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SUMMARY
Psalm 11:1 opens with a profound and defiant declaration from the psalmist, David, asserting his unwavering trust in the LORD amidst intense pressure and fearful counsel. This verse immediately establishes a stark tension between the psalmist's resolute confidence in divine protection and the pragmatic, fear-driven advice he receives to flee from danger like a vulnerable bird seeking refuge in a distant mountain. It sets the stage for a psalm that champions God's sovereign justice, active governance, and steadfast protection as the ultimate and only true refuge, challenging the human inclination to seek security in worldly escape.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 11:1 employs several powerful literary devices to convey its profound message of trust. A prominent device is the Rhetorical Question, "how say ye to my soul, Flee [as] a bird to your mountain?" This question is not posed to elicit an answer but to emphatically challenge and reject the counsel being offered, highlighting the absurdity and spiritual inadequacy of abandoning divine trust for worldly escape. The verse also features a striking Simile, "Flee [as] a bird," which vividly portrays the proposed flight as undignified, panicked, and ultimately vulnerable, emphasizing the folly of seeking human-centric solutions over divine protection. Furthermore, the entire verse is built upon a profound Contrast between the psalmist's active, resolute trust in the LORD and the fearful, pragmatic advice to flee to a "mountain." This opposition underscores the central theological tension between faith and fear, divine refuge and worldly escape. Finally, Symbolism is present in the "mountain," which represents a human-devised stronghold or place of safety, standing in symbolic opposition to the ultimate, unshakeable refuge found in God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 11:1 serves as a foundational declaration of radical trust in God amidst a world that often seems chaotic, unjust, and threatening. It articulates a core biblical truth: true security, peace, and stability are found not in human strategies, physical escape, or worldly strongholds, but in the sovereign, covenant-keeping God. David's defiant question against the counsel to flee underscores the theological principle that faith in God often requires a counter-cultural posture, rejecting pragmatic fear in favor of divine assurance. This verse connects deeply with the broader biblical narrative of God as the ultimate refuge and fortress for His people, challenging believers to examine where their ultimate trust lies when faced with adversity and the temptation to compromise their faith for perceived safety. It sets the stage for the psalm's subsequent affirmation of God's active governance, His watchful eye, and His righteous judgment, assuring the faithful that their trust is not misplaced but is anchored in the unshakeable character of the Almighty.
REFLECTION AND APPLICATION
Psalm 11:1 offers a timeless challenge and profound encouragement for believers navigating a world filled with uncertainties, pressures, and genuine threats. In moments of crisis—whether personal, societal, or spiritual—we are often bombarded with voices, both internal and external, urging us to "flee." This counsel might manifest as the temptation to compromise our values for security, to abandon our convictions in the face of opposition, to seek solace in temporary, worldly solutions, or to simply retreat into fear rather than steadfastly relying on God. David's resolute declaration, "In the LORD put I my trust," calls us to a similar posture of unwavering faith. It invites us to critically examine where our ultimate security lies and to actively choose God as our refuge, even when human wisdom dictates otherwise. This means cultivating a deep, abiding trust that enables us to stand firm, not out of naive optimism, but out of a profound conviction in God's sovereignty, justice, and faithfulness, knowing that true courage is born not from the absence of fear, but from the decision to trust God despite it, allowing His peace to guard our hearts and minds.
Questions for Reflection
FAQ
Who are "ye" referring to in this verse?
Answer: The "ye" in Psalm 11:1 likely refers to well-meaning but fearful friends, advisors, or even David's own internal doubts and anxieties that arise in times of extreme pressure. These are voices that, out of a pragmatic concern for safety and self-preservation, counsel David to abandon his position and seek refuge through human means, rather than maintaining his trust in God's protection amidst the threat. They represent a worldly perspective that prioritizes physical escape and self-reliance over steadfast faith in the unseen, sovereign hand of God.
What is the significance of "your mountain" versus "the LORD" as a refuge?
Answer: The contrast between "your mountain" and "the LORD" is central to the verse's profound meaning. "Your mountain" symbolizes a self-devised, worldly, and ultimately insecure means of escape or safety. It represents human prudence, physical strongholds, or any solution born of fear, self-reliance, or a lack of faith in divine provision. In stark contrast, "the LORD" (Yahweh) is presented as the divine, unshakeable, and truly secure refuge. This emphasizes that true safety and ultimate security are found not in physical flight or human schemes, but in the sovereign, covenant-keeping God Himself. David's question challenges the folly of exchanging God's perfect, eternal protection for a limited, vulnerable, and ultimately unreliable worldly refuge. It is a theological statement about the qualitative difference between divine and human security.
CHRIST-CENTERED FULFILLMENT
Psalm 11:1, with its powerful declaration of trust in the LORD amidst counsel to flee, finds its ultimate and most profound fulfillment in Jesus Christ. David's struggle to trust God when human wisdom dictated flight foreshadows Christ's perfect reliance on the Father, even unto death. While David was tempted to flee to a physical mountain, Jesus, the Son of David, consistently set His face towards Jerusalem, knowing the suffering that awaited Him (Luke 9:51). He did not "flee as a bird" from the cross, but rather, in perfect submission and trust, endured it, becoming the ultimate refuge for all who trust in Him (Hebrews 12:2). David's longing for an unshakeable stronghold is fully realized in Christ, who is our peace (John 14:27) and our impregnable fortress against sin, death, and the powers of darkness. Believers today are called to place their trust not merely in a concept of God, but in the resurrected Christ, who has overcome the world and offers true security from sin, death, and fear (Philippians 4:6-7). In Him, we find the courage to stand firm, knowing that our ultimate "mountain" of refuge is the finished work of the Lamb of God, who takes away the sin of the world (John 1:29), and through whom we have access to the very throne of grace (Hebrews 4:16).