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
Three Centuries of Reception
4 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.
The ultimate justice itself is Christ, “who was made wisdom for us from God, and justice, and sanctification and redemption.” The justice in each person, however, is formed from that justice, so that many justices come into existence in those who are saved; wherefore it has also been written, “The Lord is just and has loved justice.”
As to the ungodly, if you give all the world to the poor, you will not benefit him at all. For to whom the Deity was an enemy while he was alive, it is certain he will be so also when he is departed; for there is no unrighteousness with him. For “the Lord is righteous and has loved righteousness.”
"Fire and brimstone and the blast of the tempest is the portion of their cup." This is their punishment and end, by whom the name of God is blasphemed; that first they should be wasted by the fire of their own lusts, then by the ill savour of their evil deeds cast off from the company of the blessed, at last carried away and overwhelmed suffer penalties unspeakable. For this is the portion of their cup: as of the righteous, "Your cup inebriating how excellent is it! For they shall be inebriated with the richness of Your house." Now I suppose a cup is mentioned for this reason, that we should not suppose that anything is done by God's providence, even in the very punishments of sinners, beyond moderation and measure. And therefore as if he were giving a reason why this should be, he added, "For the Lord is righteous, and has loved righteousnesses" [Psalm 11:7]. The plural not without meaning, but only because he speaks of men, is as that righteousnesses be understood to be used for righteous men. For in many righteous men there seem, so to say, to be righteousnesses, whereas there is one only righteousness of God whereof they all participate. Like as when one face looks upon many mirrors, what in it is one only, is by those many mirrors reflected manifoldly. Wherefore he recurs to the singular, saying, "His face has seen equity." Perhaps, "His face has seen equity," is as if it were said, Equity has been seen in His face, that is, in knowledge of Him. For God's face is the power by which He is made known to them that are worthy. Or at least, "His face has seen equity," because He does not allow Himself to be known by the evil, but by the good; and this is equity.
He added: “his face beheld righteousness,” namely, that righteousness that he himself graciously grants. For humanity does not have anything of worth on its own; it can only lay claim to what it has received from the Lord, the Granter of all good things.
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Summary
Psalms 11:7 serves as a profound theological anchor within a psalm grappling with the pressure of the wicked, affirming God's unwavering character and His relationship with humanity. It declares that the Lord, by His very nature, is righteous and actively delights in righteousness. Furthermore, it assures believers that God's attentive and favorable gaze is continually fixed upon those who walk in integrity, offering comfort, validation, and a powerful motivation for living a life aligned with His divine standards amidst a world often characterized by injustice and moral chaos.
Context
Literary Context
Psalm 11, traditionally attributed to David, opens with the psalmist facing intense threats and the temptation to flee from his adversaries, as seen in the urgent counsel to "flee as a bird to your mountain" in Psalm 11:1. The psalmist, however, quickly rejects this counsel, asserting his trust in the Lord. Verses 2-3 describe the pervasive evil and the undermining of foundational principles, leading to the rhetorical question, "If the foundations be destroyed, what can the righteous do?" This sets up a stark contrast with God's sovereignty and presence in heaven, as described in Psalm 11:4. The psalm then details God's active involvement in human affairs, testing the righteous and judging the wicked, as elaborated in Psalm 11:5-6. Verse 7 functions as a powerful concluding affirmation, summarizing the divine character and its implications for those who align with God's nature, providing a firm theological basis for the psalmist's initial trust and ultimate hope in the face of apparent chaos.
Historical & Cultural Context
While the exact historical occasion for Psalm 11 is not specified, its themes resonate deeply with David's experiences of persecution and betrayal, such as during Saul's relentless pursuit or Absalom's rebellion. In ancient Israel, the king was expected to embody justice and righteousness, reflecting God's own character and serving as His earthly representative. The concept of "righteousness" (צֶדֶק, tzedeq) was deeply embedded in the legal, social, and covenantal fabric of society, referring not merely to individual moral purity but also to right relationships within the community and with God. The "upright" (יְשָׁרִים, yĕšārîm) were those who walked in integrity, adhering to the covenant and God's laws, living a life of moral rectitude and sincerity. The idea of God's "countenance" or "face" (פָּנִים, panim) beholding someone was a powerful cultural idiom for divine favor, approval, and active presence, often associated with blessings, protection, and prosperity, contrasting sharply with God hiding His face, which signified displeasure, abandonment, or judgment.
Key Themes
This verse powerfully encapsulates several major theological themes present throughout the Psalms and the broader biblical narrative. Firstly, it underscores the Divine Character of Righteousness and Justice, asserting that God is not merely fair, but is the very embodiment of perfect moral rectitude. This inherent righteousness is the foundation of His governance of the world, ensuring that ultimate justice will prevail. Secondly, the verse highlights God's Active Affection for Righteousness, revealing that His nature is not detached or indifferent, but that He actively "loves" and delights in what is just, true, and morally upright. This provides profound motivation for human pursuit of righteousness, as it aligns with the very heart of God. Lastly, it emphasizes Divine Attentiveness and Favor towards the upright. God's "countenance doth behold" signifies a personal, approving, and watchful gaze, assuring believers that they are under His special care and notice, even when surrounded by wickedness. This theme echoes the broader biblical truth that the eyes of the Lord are on the righteous and that He hears their cry.
Exposition and Analysis
Key Word Analysis
This phrase combines the covenant name of God, YHWH (LORD), which signifies His self-existent, faithful, and personal nature (H3068, Yᵉhôvâh), with the adjective "righteous" (H6662, tsaddîyq). It emphasizes that righteousness is not merely an attribute God possesses, but is intrinsic to His very being. He is the ultimate standard of justice, integrity, and moral perfection, the one who always acts in accordance with His holy character.
The verb "loveth" (H157, ʼâhab) denotes a deep, active, and personal affection or delight. "Righteousness" (H6666, tsᵉdâqâh) refers to moral rectitude, justice, and conformity to divine standards. Thus, the phrase signifies God's profound, intrinsic pleasure and active commitment to all that is just, fair, and morally upright. It's not a passive approval, but an inherent delight in the manifestation of integrity and justice, both in His own actions and in His creation.
"Countenance" (H6440, pânîym) literally means "His face" or "His presence." The verb "behold" (H2372, châzâh) comes from a root meaning "to gaze at," "to perceive," or "to have a vision of." This is not a casual or indifferent glance, but an intentional, discerning, and approving gaze. It implies God's direct, personal, and favorable attention, signifying intimate knowledge, care, and active engagement with those upon whom His gaze rests. It conveys a sense of divine favor and protection.
Verse Breakdown
"For the righteous LORD loveth righteousness;"
This clause establishes the fundamental nature of God. He is inherently just and upright, and this righteousness is not merely a characteristic but the object of His deep affection. God's love for righteousness means He actively champions it, delights in its presence, and is inherently opposed to its opposite (wickedness). This divine disposition provides the bedrock for His moral governance of the universe, assuring that His actions are always aligned with perfect justice and integrity.
"his countenance doth behold the upright."
Building on the first clause, this part reveals the consequence of God's character for humanity. Because God is righteous and loves righteousness, His direct, discerning, and favorable attention is fixed upon those who are "upright" (H3477, yâshâr). The "upright" are those whose conduct is morally sound, sincere, and consistent with God's will, whose path is straight before Him. God's gaze upon them signifies His approval, intimate knowledge, protective care, and readiness to intervene on their behalf, assuring them of His personal favor and vigilant oversight.
Literary Devices
The verse employs several powerful literary devices to convey its profound theological truth. Parallelism is evident in the two clauses, where the second clause ("his countenance doth behold the upright") reinforces and elaborates on the first ("For the righteous LORD loveth righteousness"). The inherent righteousness of God (first clause) naturally leads to His attentive favor towards those who reflect that righteousness (second clause), creating a harmonious and reinforcing message. Anthropomorphism is present in the phrase "his countenance doth behold," attributing a human-like "face" and "gaze" to God. This device makes God's actions and character more relatable and comprehensible to human understanding, emphasizing His personal engagement and active involvement rather than a distant, abstract quality. Furthermore, "countenance" functions as a Metonymy, where the part (face) stands for the whole (God's entire being, His presence, favor, or active attention). This conveys a sense of intimate, personal, and approving divine engagement with the upright, assuring them of His vigilant care.
Theological and Thematic Connections
Psalms 11:7 stands as a powerful declaration of God's unchanging moral character and His active involvement in the lives of His people. It affirms that the very essence of God is righteousness, and He is not passive concerning justice or injustice in the world. His love for righteousness means He delights in its manifestation and actively upholds it, providing a firm foundation for trust even when evil seems to prevail. This verse connects deeply with the broader biblical narrative of God as the just judge and the faithful protector of those who walk in integrity, assuring them that their efforts to live righteously are not unnoticed or unvalued by the sovereign Lord. It underscores the covenantal relationship where God's character dictates His interaction with humanity.
Reflection and Application
In a world that often feels chaotic, unjust, and where integrity seems to be undervalued, Psalms 11:7 offers profound comfort and a clear call to action. It reminds us that despite appearances, the ultimate reality is that God Himself is the standard of righteousness, and He actively loves and champions it. This truth should embolden us to live lives of integrity, not out of a desire for human approval, but because our pursuit of righteousness aligns with the very heart of God. Knowing that His "countenance doth behold the upright" provides immense reassurance that we are not overlooked or forgotten in our struggles. Our sincere efforts to live justly, kindly, and humbly are seen, valued, and met with divine favor and watchful care. This verse invites us to cultivate a deeper trust in God's active presence and to find our security not in fleeting circumstances, but in the unchanging character of the Righteous LORD, motivating us to strive for holiness in every aspect of our lives.
Questions for Reflection
FAQ
What does it mean that the "righteous LORD loveth righteousness"?
This phrase highlights a core aspect of God's character: His inherent moral perfection and His active delight in what is just, true, and morally upright. "Righteous LORD" (Hebrew: Yahweh Tzaddiq) signifies that righteousness is not just an attribute God possesses, but is intrinsic to His very being. He is the ultimate standard of justice. "Loveth righteousness" (Hebrew: ahav tzedeq) means God has a deep, active, and personal affection for moral rectitude. He is not indifferent to good or evil; He passionately champions and delights in righteousness, both in His own actions and in the conduct of His creation. This implies that God actively works to uphold justice and that living righteously brings us into alignment with His divine nature, as seen in Psalm 33:5.
What does "his countenance doth behold the upright" imply about God's relationship with believers?
This phrase uses anthropomorphism, attributing a "face" and "gaze" to God to convey His personal and active engagement. "His countenance" (Hebrew: panaw, His face/presence) "doth behold" (Hebrew: yeḥĕzû, sees/gazes upon) signifies more than mere observation. It implies an intentional, discerning, and favorable attention. For the "upright" (Hebrew: yĕšārîm, those whose path is straight and conduct is morally sound), it means God's eye is upon them in approval, care, and protection. It assures believers that they are intimately known, valued, and under God's special watch, providing comfort and security, as echoed in Psalm 34:15. It suggests that God is not distant but actively present and attentive to the lives of those who seek to walk in integrity, offering His divine favor and support.
Christ-Centered Fulfillment
Psalms 11:7 finds its ultimate and most profound fulfillment in Jesus Christ. As the "righteous LORD," God's inherent love for righteousness culminates in the person and work of His Son. Jesus is the perfect embodiment of divine righteousness, living a life entirely without sin and perfectly fulfilling all of God's righteous demands, as He declared in Matthew 3:15. He is the one whom God's "countenance doth behold" with ultimate approval, being the beloved Son in whom the Father is well pleased (Matthew 3:17). More significantly, through Christ's sacrificial death and resurrection, those who believe in Him are declared "upright" or righteous before God, not by their own merit, but by faith in His perfect righteousness. 2 Corinthians 5:21 powerfully states that God "made him who knew no sin to be sin for us, so that in him we might become the righteousness of God." Therefore, through Christ, God's "countenance" now beholds us, the once unrighteous, with favor and acceptance, because we are "in Christ," who is our righteousness (1 Corinthians 1:30). We can now boldly approach God's throne of grace, knowing that His gaze is upon us in love and acceptance through the perfect work of the Lamb of God (Hebrews 4:16).