TRV
Translation
King James Version
Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup.
Complete Jewish Bible
He will rain hot coals down on the wicked, fire, sulfur and scorching wind will be what they get to drink.
Berean Standard Bible
On the wicked He will rain down fiery coals and sulfur; a scorching wind will be their portion.
American Standard Version
Upon the wicked he will rain snares; Fire and brimstone and burning wind shall be the portion of their cup.
World English Bible Messianic
On the wicked he will rain blazing coals; fire, sulfur, and scorching wind shall be the portion of their cup.
Geneva Bible (1599)
Vpon the wicked he shall raine snares, fire, and brimstone, and stormie tempest: this is the porcion of their cup.
Young's Literal Translation
He poureth on the wicked snares, fire, and brimstone, And a horrible wind is the portion of their cup.
In the KJVVerse 14,066 of 31,102
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Commentary on Psalms 11 verses 4–7
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 an 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, 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 4–7. Public domain.
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Didymus the BlindAD 398
FRAGMENTS ON THE PSALMS 11:7
Harsh punishments are often denoted in Scripture by the word cup.… So it follows that even in this place “cup” denotes the punishment to be poured out, especially, the fullness of this cup is fire, sulphur and a stormy wind, whose symbols were written in Genesis, the type of punishment inflicted by the Lord on Sodom and Gomorrah. Besides fire and sulphur, there is also in the cup the stormy wind. The fire indicates threatening flames; sulphur, the force by which more fire is burned; and, finally, the wind illustrates the certain whirlwind of temptations; chiefly we are able to learn this from the writing of Isaiah. … Let us flee impiety, so that there is no cup of this type for us, and we may live righteously; so that we may drink to drunkenness that which is the best. From which also it is said: “The Lord is my portion and my cup.” Because the Lord is just and loves justice, he shows his face to the upright.
Augustine of HippoAD 430
Exposition on Psalm 11
"He shall rain snares upon the sinners" [Psalm 11:6]. If by clouds are understood prophets generally, whether good or bad, who are also called false prophets: false prophets are so ordered by the Lord God, that by them He may rain snares upon sinners. [Matthew 24:24] For no one, but the sinner, falls into a following of them, whether by way of preparation for the last punishment, if he shall choose to persevere in sin; or to dissuade from pride, if in time he shall come to seek God with a more sincere intent. But if by clouds are understood good and true prophets only; by these too it is clear that God rains snares upon sinners, although by them He waters also the godly unto fruitfulness. "To some," says the Apostle, "we are the savour of life unto life; to some the savour of death unto death." [2 Corinthians 2:16] For not prophets only, but all who with the word of God water souls, may be called clouds. Who when they are understood amiss, God rains snares upon sinners; but when they are understood aright, He makes the hearts of the godly and believing fruitful. As, for instance, the passage, "and they two shall be in one flesh," [Ephesians 5:31] if one interpret it with an eye to lust, He rains a snare upon the sinner. But if you understand it, as he who says, "But I speak concerning Christ and the Church," [Ephesians 5:32] He rains a shower on the fertile soil. Now both are effected by the same cloud, that is, holy Scripture. Again the Lord says, "Not that which goes into your mouth defiles you, but that which comes out." [Matthew 15:11] The sinner hears this, and makes ready his palate for gluttony: the righteous hears it, and is guarded against the superstitious distinction in meats. Here then also out of the same cloud of Scripture, according to the several desert of each, upon the sinner the rain of snares, upon the righteous the rain of fruitfulness, is poured.
Fulgentius of RuspeAD 533
ON THE FORGIVENESS OF SINS 6:1-2
Eternal life will be given in the future only to the one to whom forgiveness of sins has been given in this world. Only he will receive the forgiveness of sins here who renounces his sins and hastens to the highest and true God with true conversion of heart. For that will not be a time of forgiveness but of retribution. There mercy will not justify the sinner, but justice will distinguish the just and the sinner. This is written in the psalm: “The Lord tests the righteous and the wicked.” And, so that he might show that in iniquity lies the destruction, not the salvation, of the soul, he goes on the say, “He who loves iniquity hates his own soul.” Lest they who persist in iniquity to the end of the present life promise themselves mercy, it is said subsequently concerning God: “On the wicked he will rain coals of fire and sulphur; a scorching wind shall be the portion of their cup. For the Lord is righteous; he loves righteous deeds; the upright shall behold his face.” … Whoever, hearing these things, is unwilling to seek the mercy of God through conversion in the present time, will never be able to find it in the future life.
CassiodorusAD 585
EXPLANATION OF THE PSALMS 11:7
“It rains” refers to the words of the preachers flowing down from heaven which are rain showers for the pious, but fiery snares for the ungodly. For the pious produce fruit based on their proper understanding of the words, but the ungodly suffocate their souls with the noose of their perversity by handling the words improperly.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 11:6 powerfully declares God's certain and devastating judgment upon the unrepentant wicked, assuring the righteous that divine justice is meticulously administered. It vividly portrays the Lord unleashing overwhelming and inescapable calamities—symbolized by sudden snares, consuming fire and brimstone, and a terrifying tempest—as the inevitable and just recompense, or "portion," for those who persistently oppose His righteous rule. This verse profoundly underscores God's unwavering sovereignty, His holy hatred of evil, and the absolute certainty of His ultimate retribution, providing both a solemn warning to the defiant and deep comfort to those who trust in His perfect justice.
CONTEXT
Literary Context: Psalm 11 is a profound psalm of David, categorized as a psalm of confidence or trust amidst severe turmoil. It opens with the psalmist expressing an unwavering reliance on the Lord, even when advised by fearful friends to flee from danger, likening himself to "a bird to your mountain" (Psalms 11:1). David then starkly acknowledges the widespread corruption and the undermining of foundational societal principles by the wicked, who "bend their bow" and "prepare their arrows" to strike the upright (Psalms 11:2-3). Crucially, he immediately contrasts this earthly chaos with God's transcendent presence in His holy temple and His vigilant, all-seeing observation of humanity, testing both the righteous and the wicked (Psalms 11:4). The Lord actively tests the righteous but unequivocally hates the wicked and those who love violence (Psalms 11:5). This sets the climactic stage for the dramatic and decisive pronouncement of judgment in verse 6, which serves as the ultimate assurance that God will indeed act against those who defy Him and His ways, culminating in the declaration that "the righteous Lord loveth righteousness; his countenance doth behold the upright" (Psalms 11:7).
Historical & Cultural Context: The powerful imagery employed in Psalms 11:6 draws deeply from ancient Near Eastern concepts of divine wrath and judgment, as well as specific historical events deeply embedded in Israel's collective memory. The reference to "fire and brimstone" immediately evokes the catastrophic and well-known destruction of Sodom and Gomorrah (Genesis 19:24), a foundational narrative of divine retribution against profound wickedness and moral depravity. "Snares" and "tempests" were common and terrifying dangers in the ancient world, representing sudden, inescapable calamities that could befall individuals or entire communities. The concept of a "cup" as a metaphor for one's destiny or allotted portion, whether of blessing or judgment, was a prevalent motif in the ancient world and recurs throughout biblical literature (Psalms 75:8 or Isaiah 51:17). David, as king, frequently faced internal and external enemies who sought to undermine justice, societal order, and the very foundations of the kingdom. This psalm reflects the tension between the apparent prosperity and impunity of the wicked and the psalmist's unwavering faith in God's ultimate justice, a theme commonly explored in wisdom literature and prophetic writings throughout the Old Testament.
Key Themes: This verse powerfully contributes to several overarching themes within Psalm 11 and the broader Psalter. Foremost is the theme of Divine Judgment, unequivocally declaring God's active, direct, and devastating intervention against the wicked, contrasting sharply with His patient observation and testing of the righteous. It highlights the Inevitable Consequences of Wickedness, emphasizing the inescapable and severe repercussions for those who persist in unrighteousness and rebellion against God's moral order and divine law. Furthermore, it profoundly reinforces the biblical truth of God's Justice and Sovereignty, asserting that the Lord reigns from His heavenly throne and will ultimately bring all things to account, ensuring that evil does not go unpunished. This provides immense comfort and vindication to those who feel oppressed by injustice, knowing that God sees their plight and will act decisively. Finally, the verse speaks to the principle of Retribution, where the vivid imagery used signifies a fitting, overwhelming, and just recompense for the wicked's actions, demonstrating that God's moral universe is ultimately balanced and that sin carries an inevitable, divinely appointed penalty.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 11:6 is exceptionally rich in Imagery, painting a vivid and terrifying picture of divine judgment through concrete, sensory details like "snares," "fire and brimstone," and a "horrible tempest." The verse employs Metaphor extensively, particularly in the concluding phrase "the portion of their cup," where the "cup" symbolizes one's allotted destiny or fate, specifically the experience of divine wrath and judgment. The use of "fire and brimstone" is a powerful Allusion to the destruction of Sodom and Gomorrah (Genesis 19), immediately evoking a sense of complete, righteous, and historical annihilation. The concept of God "raining" snares and a "horrible tempest" utilizes Anthropomorphism to describe God's active involvement in judgment, portraying Him as directly orchestrating and unleashing these calamities. The cumulative effect of these literary devices is to create an overwhelming sense of inescapable, just, and terrifying retribution, underscoring the absolute certainty of God's judgment against unrepentant wickedness.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse stands as a powerful testament to the unwavering justice and absolute sovereignty of God, a core tenet of biblical theology. It assures the righteous that God is not a passive observer of human wickedness but an active, righteous judge who will ultimately bring all evil to account. The "cup of wrath" motif is a pervasive biblical theme, illustrating that there is a divinely appointed consequence for unrepentant sin, a just recompense that is both certain and severe. This truth serves as a solemn warning to those who defy God and a profound comfort to those who suffer under the oppression of the wicked, knowing that their ultimate vindication rests in the hands of a perfectly just God, who "loveth righteousness" (Psalms 11:7).
REFLECTION AND APPLICATION
Psalms 11:6 serves as a solemn and profound reminder of God's active and decisive role in judging the world, offering both a stark warning and deep assurance. For those who persist in wickedness, it is a clear and urgent call to repentance, emphasizing that God is not mocked and His justice is certain and inescapable. The vivid imagery of inescapable snares, consuming fire, and terrifying tempests underscores that the methods of divine judgment are varied and overwhelming, but the outcome for the unrepentant is severe and unavoidable. Conversely, for those who walk in integrity and place their unwavering trust in the Lord, this verse offers immense comfort and vindication. It powerfully reassures believers that despite the apparent triumph of evil and injustice in the world, God sees, God acts, and He will ultimately bring perfect justice. Their "portion" will be blessing and righteousness, not the cup of wrath. In a world often marked by moral ambiguity and the seeming prosperity of the wicked, this psalm encourages believers to place their confidence not in human systems or their own ability to fight evil, but in the sovereign God who reigns from heaven and will execute perfect justice in His time. It compels us to examine our own lives, ensuring that we are found among those whose "portion" is God's favor and eternal life, not His consuming wrath.
Questions for Reflection
FAQ
Does this verse mean God actively desires to punish people, or is it a natural consequence of sin?
Answer: This verse strongly indicates God's active and direct involvement in judgment. The language "he shall rain" points to God as the initiator and orchestrator of these calamities, not merely a passive observer. While sin does indeed have natural consequences, the biblical understanding of divine judgment often includes God's direct, personal intervention to bring about justice and uphold His righteousness. It's not merely a passive allowance of consequences but an active administration of His holy wrath against unrepentant wickedness. This wrath is a manifestation of His perfect justice and holiness, which cannot tolerate evil indefinitely. It's a demonstration that God is not indifferent to sin but will decisively act against it, as seen in numerous accounts throughout Scripture, such as the great flood in Genesis 6-9 or the plagues on Egypt in Exodus 7-12. God's desire is always for repentance and life (Ezekiel 33:11), but when repentance is refused, His justice demands a response.
CHRIST-CENTERED FULFILLMENT
Psalms 11:6 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While this verse speaks of God raining down judgment upon the wicked, the New Testament reveals that the greatest act of divine judgment—the pouring out of the "cup" of God's wrath—was borne by Jesus Himself on the cross. The very "cup" of God's fury, which the unrepentant wicked are destined to drink, was willingly taken by Christ in Gethsemane (Matthew 26:39), allowing all those who believe in Him to escape its bitter portion. He became the recipient of the "fire and brimstone" of divine justice, suffering the ultimate separation from God on behalf of humanity, enduring the judgment that was due to us (2 Corinthians 5:21). Thus, for believers, the judgment described in Psalms 11:6 has been fully satisfied in Christ, turning their destined portion from wrath to eternal life and blessing (Romans 8:1). Yet, for those who reject Christ and His atoning sacrifice, this verse remains a stark prophetic warning: Jesus, who once bore the cup of wrath for His people, will also return as the righteous Judge, executing the very judgments described here upon all who have refused His gracious offer of salvation, ultimately casting them into the "lake of fire and brimstone" (Revelation 20:10-15). Therefore, Psalms 11:6 powerfully points to the dual reality of Christ as both the one who bore judgment for His people and the one who will execute it upon the unrepentant.