Psalms 11:1-7

In the Lord put I my trust.

Jehovah the Protector and Avenger of the persecuted saint

The Psalmist, beset by malicious foes, is warned by some of his adherents to seek refuge in flight. The Psalm is his response to this suggestion. In Jehovah, he says, is his trust, and there is no need for him to fear; Jehovah is watching all human actions from His heavenly sanctuary, and it is certain that He will eventually whelm the ungodly in a terrible ruin, and cheer with the light of His countenance the righteous whom He has proved in the furnace of adversity. The Psalm is Davidic by title, and may perhaps be assigned to the period when David’s life was imperilled by the rebellion of Absalom. (A. C. Jennings and W. H. Lowe.)

Safety in God

The singer is in danger of his life, and timorous and fainthearted counsellors would fain persuade him to seek safety in flight. But full of unshaken faith in God, he rejects their counsel, believing that Jehovah, the righteous King, though He tries His servants, does not forsake them. Not the righteous, but the wicked have need to fear. The Psalm is so short and so general in its character that it is not easy to say to what circumstances in David’s life it should be referred. The choice seems, however, to lie between his persecution by Saul and the rebellion of his son Absalom. Delitzsch decides for the last, and thinks the counsel (Psalms 11:1), “Flee to your mountain,” comes from the mouth of friends, who were anxious to persuade the king to betake himself, as he had before done when hunted by Saul, to the “rocks of the wild goats.” The expression (Psalms 11:3), “When the foundations are destroyed,” points to a time when lawful authority was subverted. (J. J. Stewart Perowne, B. D.)

Faith’s answer to timid counsellors

The structure of the Psalm is simple and striking. There are two vividly contrasted halves: the first gives the suggestions of timid counsellors, who see only along the low levels of earth; the second, the brave answer of faith which looks up into heaven. Verses 1-3. The Psalmist begins with an utterance of faith, which makes him recoil with wonder and aversion from the cowardly, well-meant counsels of his friends. The metaphor of flight to a stronghold, which is in the word for trust, obviously colours the context, for what can be more absurd than that he who has sought and found shelter in God Himself should listen to the whisperings of his own heart, or to the advice of friends, and hurry to some other hiding place? Safe in God, the Psalmist wonders why such advice should be given, and his question expresses its irrationality, and his rejection of it. Have we here a good man’s dialogue with himself? Were there no voices in him: the voice of sense which spoke to the soul, and that of the soul which spoke authoritatively to the sense?. ... The timid counsel is enforced by two considerations: the danger of remaining a mark for the stealthy foe, and the nobler thought of the hopelessness of resistance, and therefore the quixotism of sacrificing one’s self in a prolongation of it. Prudent advice, when the prudence is only inspired by sense, is generally foolish; and the only reasonable attitude is obstinate hopefulness and brave adherence to duty. In the second part the poet opposes to the picture drawn by fear the vision of the opened heaven and the throned Jehovah. To the eyes that have seen that vision, and before which it ever burns, all earthly sorrows and dangers seem small. There is necessarily in the Divine nature an aversion to evil, and to the man who has so completely given himself over to it as to “love” it. Retribution, not forgiveness, is here the conception of the relations between man and God. (A. Maclaren, D. D.)

Moral courage

We have in this Psalm a striking instance of Christian heroism. The Psalmist is found in circumstances of great moral perplexity and personal danger, but he stands his ground, trusting in God.

I. The severity of his trial. David’s timid counsellors bring before him several pressing reasons why he should despair of his cause, and retire from the scene of conflict.

1. The desperate designs of his enemies.

2. Their perfidious policy.

3. Their successful action.

II. The constancy of the tried. What were the sources of this sublime courage?

1. The presence of God.

2. The majesty of God.

3. The knowledge of God.

4. The righteousness of God.

Here the Psalmist rested, and here may we rest. God loveth the wise, the just, the good, and in Him may we rest.

III. The certainty of the triumph.

1. All God’s people may expect to be thus tried. At one time or other our faith, principle, hope will be thus severely tested.

2. Let us at such times beware of the temporising policy of faint-hearted men. It is often a sorer trial for faith to withstand the pleadings of well-meaning friends than to arm itself against open enemies.

3. Let us trust confidently in God, and He shall make us to triumph. (W. L. Watkinson.)

“Courage,”

says Webster, “is that quality of mind which enables men to encounter danger and difficulties with firmness, or without any fear or depression of spirits.”

I. Genuine moral courage tested. By the alarming intelligence and cowardly counsels, not of enemies but of friends. They presented to his mind two facts to prompt him to a cowardly flight.

1. The imminence of his danger.

2. The uselessness of religion.

II. Genuine moral courage explained. All this did not intimidate David. On the contrary, it reinspired him. What was the very spirit of his courage? Trust in an all-sufficient Helper. “In the Lord put I my trust.” To show that He in whom he trusted was sufficient to help him, he refers to four things.

1. God’s authority. “The Lord is in His holy temple, the Lord’s throne is in heaven.” He is the King of the universe, and is able to control the events that are transpiring.

2. God’s knowledge. “His eyes behold, His eyelids try the children of men.” He is not ignorant of what is going on, nor is He a mere spectator. He examines the motives of every actor m the scene.

3. God’s feeling. “The Lord trieth the righteous; but the wicked, and him that loveth violence, His soul hateth.” He not only superintends and sees all that is going on, but He has a heart in the matter. His feelings are interested. He loves the good; He loathes the wicked.

4. God’s retribution. “Upon the wicked He shall rain snares,” etc. Such is the God he trusted in. One who has moral feelings, who recoils from the wrong and sympathises with the right. One who will exercise a righteous retribution. Who that trusts in such a God as this need fear? (Homilist.)

A song in the night

The environment of the Psalm is stormy. The singer is a soul in difficulty. He is the victim of relentless antagonists. It is a song in the night.

I. Inadequate resources. The Psalmist hears the voices of counsellors. They are urging him to get away from the exposed plains to the strongholds. But to the Psalmist the suggested defences are inadequate. The enemy can reach him there. Against these imperfect defences the Psalmist proclaims his own confident boast, “In the Lord put I my trust.” Look at some of our suggested refuges. Take up literature, music, science, or art. All such suggested strongholds are inadequate.

II. The all-sufficient security. Upon what, then, shall the driven soul depend? “In the Lord put I my trust.” The Psalmist enumerates some of the foundations upon which his joyful confidence is built. See some stones of the grand foundation--the Lord’s immanence, the Lord’s sovereignty, the Lord’s discernments, the Lord’s repulsions, the Lord’s purposes. (J. H. Jowett, M. A.)

Trust in the Lord

Birds of high flight and of great strength make their nests in mountains. When these creatures are alarmed and desire a place of refuge you find them flying not to the valley, but to the mountain. Every man is liable to fearfulness and alarm. And every man has his mountain--wealth, friends, patronage. The man of God has his mountain in God. Many a good man forgets this, and advises others by his fears rather than by his faith. David is speaking of such people, for such have given him bad advice.

I. The proper influence of trusting in god. It should give you a firm adherence to that which you feel to be right. The man who trusts in God keeps from doing anything until he sees the right thing to be done. The effect of this is the production of peace of mind--calmness of spirit.

II. God does not disturb this quietness, but there are those who do. Not Satan and his angels only, but also your fellow men. Do not put the blame of every mischief on Satan. We are our own Satans very frequently. Whatever use a man may make of friends, neighbours, and religious advisers he will take care that they never come between him and God.

III. Infer your duty from your principles. Whatever is consistent with trust you may do. The application of the principle of trust will keep you consistent, and will settle ten thousand matters that otherwise would perplex you. (Samuel Martin.)

The secret of faith’s victory

The exercise of genuine faith is frequently involved in a conflict with unbelief; and they not seldom get entangled one with the other, like wrestlers, so that they can scarce be distinguished. Just such a struggle is set forth in this Psalm. It tells of David’s experience as a believer assaulted by suspicions and fears and perplexities prompted within him by unbelief.

I. The manner in which the assault was made (verses 1-3). We cannot tell the circumstances which occasioned their suggestions. But the danger represented was well-nigh desperate. The very foundations of his safety were threatened. Then it was said to him, “Flee, flee as a bird to your mountain.” The suggestion was insidious in form, of a prudent and very practical hint for self-preservation. And yet it was alien to his faith. That was not disturbed in its depths where it was anchored on the Lord. Their suggestions did indeed ruffle his feelings, but did not make him doubt the truths of his faith. Hence he avows his trust. “In the Lord put I my trust.” “How dare ye say to my soul, flee?”

II. How he met the assaults of unbelief. By turning his gaze outwards and upwards to the Lord. From Him he derived all the power wherewith to meet their assaults.

III. The Psalm may be taken as a dialogue.

1. The suggestion to “flee” is met by asking how they dare to say that when “the Lord is in His holy temple.”

2. That “the wicked bend their bow” is met by the thought, “His eyes behold, His eyelids try the children of men.” As if He could not see!

3. “That the foundations were destroyed,” by the thought that if they were the Lord was dealing with him; “the Lord trieth the righteous;” and “I put my trust in Him,” “who of old laid the foundations of the earth,” in Him the Eternal. Then, should such a man as I flee?

IV. Lessons.

1. Dread and resist the faintest whisper of retreat, whatever be the troubles and dangers of your course.

2. Live much aloft in communion with the Divine object of a victorious faith. (Robert R. Muir.)

Confidence in God

The utter helplessness in which David’s soul was plunged may be inferred from the advice which his friends had kindly, yet foolishly, tendered to him. They had advised him to flee as a bird to the mountains; in other words, they had advised flight from trouble,--the coward’s cure for the distresses of life. The quality of David’s spirit is seen from the answer which he returned to this mean counsel. It was absolutely intolerable to him, creating in him a sense of revulsion and utter disdain. There is only one flight possible to the truly good man, and that is a flight towards the Lord, his Infinite Deliverer. “The name of the Lord is a strong tower; the righteous runneth into it, and is safe. The suggestion made by the friends of David shows their own irreligiousness, and shows indeed all that the world has to offer to the soul when it is in its last extremity. In the case of the Christian there is no need to invent any religious alleviation of trouble, for that alleviation is abundantly supplied by the promises of God, which are exceedingly great and precious, never so great as when greatly needed, and never so precious as when every other voice is silenced, and all the world confesses itself to be unable to touch effectually the tremendous agony. It is beautiful to notice how an assault of this kind is repelled by the very character of David. “In the Lord put I my trust.” That was the solidity of his character. Outwardly he was troubled enough; waves and billows were rushing upon him in great storms, so rapidly that he had not time to lift up his head and open his eyes upon the fair scene that was above; but inwardly there was a religious trust which made him what he was--a secret, unfailing, abounding confidence in the living God; all this confidence seemed to the outward observer to be eclipsed and indeed destroyed, but it was still there, making David’s heart strong amidst all the temptation and wrath which turned his life into daily suffering. (Joseph Parker, D. D.)

The mission of trial

It is very remarkable that this world has always hated the good and loved the evil; but it has always been so. The world and the Church are perpetual and eternal enemies. Darkness and light continually are opposed to one another. If we look down the list of God’s servants from the first, we find it as an invariable rule that the world has ever hated them in their generation. Men cast them out of whom the world was not worthy. Still, they all maintained their faith in God; each could say with the Psalmist, to the close of his life, “In the Lord put I my trust.” And God has never forsaken them that trust in Him. Sorrows may fall thick around them at times, trials grievous to be borne, and divers temptations may come upon them; but all these things tend only to strengthen faith in them that are saved. If a man enjoys all good things on earth--great prosperity, continual ease, nothing to vex him--then it needs, we know not what an amount of grace, and what years of careful training in himself, and of prayer and watchfulness, to keep that man from falling away. There are so few of us who would really love and serve God if we met with no trials in life, that in His great mercy God sends these things, first upon one, and then upon another amongst us. It is out of love to us He does so. No less true is this principle of faith, and trust, and security as applied to a nation, as it is to a church, or to each individual Christian among us. It is the secret of all national security, and prosperity, and peace. (W. J. Stracey, M. A.)

Flee as a bird to your mountain.

Times for flight

It is by no means always an easy question for the good man to decide when he shall flee, and when resist, the storm of immorality and irreligion that may be prevailing in the community to which he belongs. He may err as widely in precipitating the time for doing a thing as he can in allowing the time to pass by unimproved. It is as much the part of a good general to know when to halt as when to advance; when to retreat as When to attack; when to save life as when to cast it away. The only question for him to settle is, which course for the time being will, in the end, best promote the cause he has in hand. Our Lord both spoke and acted on this principle, counselling His disciples at one time to save themselves by flight, at another to remain at their post, even at the cost of their lives. He counselled them to determine their line of conduct, not by its consequences to themselves, but by its consequences to the cause in which they were identified. If flight would best promote its interests, they were to flee; if remaining at their posts, they were to remain; and, if needs be, die there. Many a bishop in the primitive Church did this; fleeing, so lone as flight could best serve their Master’s cause; but when it demanded the surrender of their lives, giving themselves up freely to martyrdom. David, for years after he had been divinely designated to the throne of Israel, fled before his persecutors like a terrified bird. In this Psalm his affairs are no longer as they have been. The time has come when the cause with which he has identified himself can no longer be promoted by his flight. It demands champions and defenders, and it may be martyrs. (David Caldwell, A. M.)