TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 11:4–7. His three-level outline is real structure in the source text, so it is rendered as structure.
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, Psa 103:19. Hence the heavens are said to rule, Dan 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, Psa 11:5.
The Lord tries all the children of men that he may do them good in their latter end, Deu 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 this verse: 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 (Pro 8:36), as follows here.
2.He is a righteous Judge, and therefore he will punish them, Psa 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 Jos 10:11; Sa1 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, Jde 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, Psa 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 (Psa 16:5); but those who reject his grace shall be made to drink the cup of his fury, Jer 25:15; Isa 51:17; Hab 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, Psa 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, Psa 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.
Historical interpretation
Historical Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
If the one who values iniquity hates his own life, then the one who hates iniquity esteems his own life.
Wickedness, after all, is the soul’s enemy, its foe and ruination, and so the wicked person pays the penalty even before punishment is imposed. Do you see how he shows on every score that his adversaries … are hoisted on their own weapons by which they protect themselves, consumed by them and damaging themselves?
"The Lord questions the righteous and ungodly" [Psalm 11:5]. Why then do we fear lest the ungodly should be any hurt to us, if so be they do with insincere heart share the sacraments with us, seeing that He "questions the righteous and the ungodly." "But whoso loves iniquity, hates his own soul:" that is, not him who believes God, and puts not his hope in man, but only his own soul does the lover of iniquity hurt.
If a murderer is one who hates his brother, what is he who, loving iniquity, hates his own soul? And if the one who hates his brother does not have eternal life remaining in him, how will he who ends this life in the love of iniquity and hatred of his own soul be able to attain the forgiveness of sins through which one attains life?
If, then, you hate your own soul by loving iniquity, do you wonder that you hate the Word of God, which wishes well to your soul?
I do not think that anyone who keeps precious garments locked up in a chest would agree to enclose within it either a live coal or any kind of spark. Why is this, brothers? Because he would be afraid that the clothing that he wears to a feast may be burned. I ask you, brothers, if a person does not want to put a spark of fire in his chest of clothes, why does he not fear to kindle the flame of wrath in his soul? We know clearly and plainly why this happens. We do not put fire into a chest of clothes because we love our garments; but we do not extinguish the fire of wrath because we not only fail to love our soul but even harbor hatred for it. This is according to what is written: “The lover of violence hates his own soul.”
Continue studying Psalms 11:5 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Psalm 11:5 offers a profound declaration of God's active and discerning character, revealing His intimate scrutiny and refining purpose for the righteous, while simultaneously affirming His unwavering, holy opposition and righteous judgment against those who embrace wickedness and violence. This verse assures believers of the Lord's omniscient awareness of their hearts and actions, providing a firm foundation for trust in His ultimate justice and moral governance amidst the world's chaos and apparent triumph of evil.
Context
Literary Context
Psalm 11 is a psalm of David, likely composed during a period of intense personal danger and political instability. The preceding verses (e.g., Psalms 11:1-3) depict a scene where David's trusted advisors urge him to flee, suggesting that the "foundations are destroyed" and justice has collapsed. David, however, firmly declares his refuge in the Lord, rejecting the counsel of fear and affirming God's heavenly throne. Verse 5 serves as a theological anchor for David's confidence, explaining why he can trust God: because God is not distant or passive but actively engaged in discerning human hearts and administering justice from His exalted position. It stands in stark contrast to the apparent triumph of the wicked described in the earlier verses, affirming God's ultimate sovereignty and active involvement in human affairs.
Historical & Cultural Context
David's life was frequently marked by periods of persecution, particularly from King Saul and later from Absalom. This psalm could reflect such a time when the legal and social structures seemed to fail, and violence or treachery was rampant. In ancient Near Eastern societies, kings were expected to uphold justice and protect the vulnerable. When earthly rulers failed, the concept of a divine King who perfectly executed justice became paramount. The "testing" of the righteous and the "hatred" of the wicked resonate with a cultural understanding of divine judgment and the moral order God established, where actions had consequences, and the character of a ruler (divine or human) was defined by their commitment to righteousness and their capacity to execute justice.
Key Themes
This verse powerfully contributes to several overarching themes within the Psalms and the broader biblical narrative. Firstly, it underscores the theme of Divine Sovereignty and Justice, asserting that God is enthroned in heaven, actively observing and judging humanity, as seen in Psalms 2:4. Secondly, it highlights the Refining Nature of God's Testing, implying that trials for the righteous are not punitive but purgative, designed to strengthen faith and reveal true character, a concept echoed in Job 23:10. Thirdly, the verse emphasizes God's Moral Purity and Opposition to Evil, demonstrating His absolute intolerance for wickedness and violence. This divine "hatred" is not an emotional outburst but a holy, righteous rejection of sin, foundational to His character as revealed throughout scripture, including in Proverbs 6:16-19.
Exposition and Analysis
Key Word Analysis
This verb (H974) signifies to examine, prove, or test, often with the specific purpose of discerning quality, purity, or genuineness. It is frequently used in the context of assaying metals, where impurities are removed through fire to reveal the true value of the gold or silver. When applied to God's interaction with the righteous, it implies a purposeful, refining process rather than a casual observation or a test designed to make them fail. God's testing is intended to reveal and strengthen the authenticity of faith, leading to spiritual growth and purification.
This word (H157) means to have affection for, to love, or to like. In the context of "him that loveth violence," it signifies a deep-seated inclination, a delight, or an active embrace of violent and destructive behavior. It points to a character issue, where violence is not merely an occasional act but a preferred way of life or a cherished disposition.
This term (H2555) refers to physical or moral violence, wrong, injustice, or cruel treatment. It encompasses not only overt acts of aggression but also the oppressive and unrighteous actions that inflict harm and violate justice. The combination with "loveth" emphasizes a deliberate and cherished engagement with such destructive behavior.
The Hebrew word (H8130) denotes a strong aversion, opposition, or rejection. When ascribed to God, it does not imply human-like malice or emotional spite, but rather a righteous and absolute moral disapproval and judgment against that which is contrary to His holy character and perfect will. God's "hatred" of the wicked and those who love violence is an expression of His inherent holiness and His unwavering commitment to justice and righteousness. It signifies His active, principled opposition to sin and its destructive effects, underscoring His moral perfection and His inability to tolerate evil in His presence.
This term (H5315) is multifaceted, referring to a breathing creature, vitality, life, or the inner being of a person. When applied to God ("his soul hateth"), it emphasizes the totality and depth of God's aversion. It means that God's entire being, His very essence, is set against wickedness and violence, indicating a profound and complete moral opposition rather than a superficial dislike.
Verse Breakdown
"The LORD trieth the righteous"
This clause asserts God's active, discerning engagement with His people. The Lord is not a passive observer but intimately involved in the lives of the righteous, subjecting them to processes that reveal and refine their faith. This "testing" is not for God's information (for He is omniscient) but for the growth, purification, and ultimate vindication of the righteous, demonstrating the genuineness of their trust and obedience. It implies a divine purpose behind the difficulties and challenges faced by those who follow Him, leading to their spiritual maturity and a deeper conformity to His character.
"but the wicked and him that loveth violence his soul hateth"
This second clause presents a stark contrast to the first, highlighting God's absolute moral distinction between the righteous and the wicked. God's "hatred" here is a powerful expression of His righteous indignation and principled opposition to evil. It is directed not merely at actions but at the very character of those who actively embrace and delight in wickedness and violence. The phrase "his soul hateth" emphasizes the depth and totality of God's aversion, indicating that His entire being is set against such corruption and destructive behavior. This underscores God's commitment to justice and His ultimate judgment against those who persist in rebellion against His moral order and refuse to repent.
Literary Devices
Psalm 11:5 employs several potent literary devices to convey its profound theological message. The most prominent is Contrast, which is central to the verse's structure and meaning. It starkly juxtaposes God's disposition towards "the righteous" (whom He "trieth" or tests for refinement) with His disposition towards "the wicked and him that loveth violence" (whom "his soul hateth"). This antithetical parallelism emphasizes the absolute moral divide in God's eyes and His differential response based on human character and action. Secondly, Anthropomorphism is evident in the phrase "his soul hateth." While God is spirit and does not possess a physical "soul" in the human sense, this expression attributes a human-like depth of feeling to God to convey the intensity and totality of His righteous aversion to evil. It allows human readers to grasp the profound nature of God's moral opposition. Finally, an implied Metaphor of refining is present in the word "trieth" (bâchan), subtly comparing God's testing of the righteous to the process of purifying precious metals. This suggests that trials, though difficult, serve a beneficial purpose in purging impurities and revealing the true value of faith.
Theological and Thematic Connections
Psalm 11:5 is a cornerstone for understanding the biblical doctrine of divine justice and God's active involvement in human affairs. It affirms that God is not an indifferent deity but a morally perfect and sovereign Ruler who discerns between good and evil, actively engaging with both. His testing of the righteous is an expression of His covenant faithfulness, designed to purify and strengthen His people, while His hatred of the wicked and violent is a necessary outflow of His holiness, ensuring that evil will not ultimately prevail. This verse provides profound assurance that amidst apparent chaos and injustice, God remains on His throne, upholding His righteous standards and working towards the ultimate triumph of good over evil, guaranteeing that every person's character and actions are under His divine scrutiny and will ultimately face His just judgment or receive His gracious vindication.
Reflection and Application
Psalm 11:5 offers profound comfort and challenge for the believer. In a world often characterized by injustice and violence, where the wicked sometimes seem to prosper, this verse reminds us that God is neither blind nor passive. His "testing" of the righteous assures us that our difficulties are not random but sovereignly ordained for our good, refining our faith, exposing areas for growth, and drawing us closer to Him. This truth should inspire endurance, patience, and trust, knowing that our trials have divine purpose and are ultimately for our sanctification. Simultaneously, God's "hatred" of wickedness and violence serves as a powerful reminder of His absolute moral purity and His unwavering commitment to justice. This truth should ignite in us a passion for righteousness, a rejection of all forms of evil, and a fervent prayer for God's kingdom to come, where His justice fully prevails. It calls us to align our hearts with His, loving what He loves and hating what He hates, not with human malice, but with a holy zeal for truth, justice, and righteousness in our own lives and in the world around us.
Questions for Reflection
FAQ
Does God truly "hate" people, or only their sin?
When the Bible states that God "hates" the wicked or those who love violence, as in Psalms 11:5, it refers to His absolute, righteous, and holy opposition to all that is contrary to His perfect character. This is not an emotional, human-like malice or spite, but a principled, moral aversion to evil and those who persistently embody and delight in it. God's holiness necessitates His rejection of sin and those who stubbornly cling to it. While God desires all to come to repentance (2 Peter 3:9), His justice also requires that He oppose and ultimately judge unrepentant wickedness. Therefore, it's not just the abstract sin, but the person who loves and practices violence and wickedness, whose very being is defined by opposition to God and His moral law, that God's holy hatred is directed towards.
How can a loving God "test" His people, and what is the purpose of such testing?
God's "testing" of the righteous, as described in Psalms 11:5, is not to discover something He doesn't already know, for He is omniscient. Instead, it is a refining process, akin to purifying precious metals (as seen in Proverbs 17:3). The purpose of such divine testing is multi-faceted: to strengthen faith, reveal genuine character, deepen dependence on Him, remove impurities, and ultimately bring about spiritual maturity and a greater likeness to Christ. These trials are not punitive but formative, designed for the good of the believer and for the glory of God, proving the authenticity of their faith, as discussed in James 1:2-4.
Christ-Centered Fulfillment
Psalm 11:5 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The "testing" of the righteous foreshadows Christ's own perfect endurance through temptation and suffering, as He was "tested in every respect as we are, yet without sin" (Hebrews 4:15). His life demonstrated the ultimate righteousness that God tests and approves, proving Himself to be the perfectly obedient Son who always did the will of His Father (John 8:29). Furthermore, the verse's declaration that God "hateth the wicked and him that loveth violence" is powerfully addressed in Christ. On the cross, God's hatred for sin and violence was fully poured out upon His Son, who bore the wrath due to humanity's wickedness, becoming sin for us (2 Corinthians 5:21). This ultimate act of justice allowed for the possibility of reconciliation, where those who were once considered "wicked" can be made righteous through faith in Him (Romans 3:23-26). Christ's return will also bring the final, definitive judgment upon all who persist in wickedness and violence, fully vindicating God's holy hatred of evil and establishing His righteous kingdom forever (Revelation 19:11-16). Thus, Christ is both the perfectly tested Righteous One and the embodiment of God's justice against sin and violence, offering a path to reconciliation for all who believe.