the wicked – Written Exposition

When Fear Says ‘Run,’ Faith Says ‘See’ – Psalm 11 Explained

Posted on 29th Mar 20268th Apr 2026 by writtenexposition

INTRODUCTION

Of all the psalms Psalm 11 is possibly the one to which scholars have paid the least attention and into which they have conducted the least research. The prevailing attitude towards this poem is expressed by Morgenstern (1950, p.22) in the opening paragraph of a paper entitled ‘Psalm 11:’

Psalm 11 has always seemed to commentators, and on the whole with ample justification, as just another psalm, rather conventional and in no way outstanding in thought, form or literary merit. . . . In literary quality and also in the exaltation of its religious thought and devotional spirit it can hardly compare with such psalms as 23 and 121. In fact it suffers so much by comparison with these psalms and by its apparent general colorlessness, that it seems unique in no respect, and in consequence is seldom quoted.

WHAT IS PSALM 11 ABOUT?

Psalm 11 is not a lament but a theological poem that expresses confidence and trust in YHWH at a time when the psalmist is under such extreme pressure that friends advise him to escape to a place of safety. He finds it unbelievable that they would suggest such a thing when his trust is in YHWH. The psalmist declines to flee and expresses confidence in YHWH’s justice. YHWH loves righteousness and will therefore protect the righteous and destroy the wicked.

STRUCTURE OF PSALM 11

TO THE CHIEF MUSICIAN, A PSALM OF DAVID.
¹ In the LORD put I my trust: how say ye to my soul, Flee as a bird to your mountain?
² For, lo, the wicked bend their bow, they make ready their arrow upon the string, that they may privily shoot at the upright in heart.
³ If the foundations be destroyed, what can the righteous do?
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 a horrible tempest: this shall be the portion of their cup.
⁷ For the righteous LORD loveth righteousness; his countenance doth behold the upright.

The first part of the superscription – TO THE CHIEF MUSICIAN – indicates that Psalm 11 was for public performance in Israel’s worship. The second part attributes the psalm to David. If David was the author and righteous sufferer of the psalm one can only speculate as to the exact historical context. Some suggest that it may relate to the threats to his life while at the court of King Saul (1 Sam 18-19).

The psalm falls naturally into two main parts:

1-3 THE ADVICE OF DAVID’S FRIENDS

4-7 THE DECLARATION OF DAVID’S CONFIDENCE

Things to notice:

The fivefold repetition of the divine name, YHWH.
opposing pairs- the wicked and the upright in heart (v.2); the Lord and the children of men (v.4); the wicked and the upright (5-7).
The connection with Gen 18-19 – Sodom and Gomorrah (v.6).

EXPLANATION

THE ADVICE OF DAVID’S FRIENDS (1-3)

(1) The psalmist begins with a strong affirmation of his ongoing trust in YHWH – ‘In the Lord I have taken refuge.’ This is uttered in response to well meant but shortsighted advice, presumably from friends or advisors, that he is vulnerable and ought to flee to a place of safety. David quotes that advice in vv.1-3. Some commentators suggest that the advice quoted is restricted to v.1 and that vv.2-3 are the words of the psalmist. However, I share the view that it extends to the end of verse 3.

The psalmist begins his response with a rhetorical question that makes a strong point (erotesis) – ‘How can you say to me. . .?’ He cannot believe that they would suggest that for to run away in fear would be a denial of his trust in YHWH. There is some dispute as to the direction in which he is to flee because the literal rendering is ‘Flee your mountain(s) bird.’ Translators therefore have to supply the direction. A minority view is that the advice is to flee from the mountain, i.e. Jerusalem. Most, following the Greek LXX translation, take it that he is to flee to the mountains, i.e. the Judean Mountains where refuge can be found in caves. David certainly did this at one period in his life: And David abode in the wilderness in strongholds, and remained in a mountain in the wilderness of Ziph. And Saul sought him every day, but God delivered him not into his hand. 1 Samuel 23:14

The simile ‘like a bird’ suggests a flight in fear and panic. There are a couple of other references to fleeing to mountains like birds:

Now therefore, let not my blood fall to the earth before the face of the LORD: for the king of Israel is come out to seek a flea, as when one doth hunt a partridge in the mountains. 1 Samuel 26:20

But they that escape of them shall escape, and shall be on the mountains like doves of the valleys, all of them mourning, every one for his iniquity. Ezekiel 7:16

Isaiah uses a similar image, describing Moabite women fleeing like birds – to a river: For it shall be, that, as a wandering bird cast out of the nest, so the daughters of Moab shall be at the fords of Arnon. Isaiah 16:2

(2)The psalmist should flee because the wicked are preparing to attack the ‘upright in heart.’ If this verse is to be taken literally then a military attack is underway. Most likely it is figurative and the image is of the wicked hunting the upright using a bow and arrows and then attacking secretly (lit. in darkness). Possibly this is a metaphor for slander, lies and false rumours or accusations, e.g.

My soul is among lions: and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword. Psalm 57:4

Who whet their tongue like a sword, and bend their bows to shoot their arrows, even bitter words: That they may shoot in secret at the perfect: suddenly do they shoot at him, and fear not. Psalm 64:3-4

Their tongue is as an arrow shot out; it speaketh deceit: one speaketh peaceably to his neighbour with his mouth, but in heart he layeth his wait. Jeremiah 9:8

(3) The psalmist should flee because the wicked are destroying the foundations of society. The psalmist again asks a rhetorical question to make the strong point (erotesis) that the righteous are helpless and powerless to prevent the imminent anarchy – the destruction of the foundations (established customs and laws) – If the foundations be destroyed, what can the righteous do? The word righteous and righteousness occurs 4 times in Psa 11.

THE DECLARATION OF DAVID’S CONFIDENCE (4-7)

In vv.4-7 the psalmist gives reasons why the righteous should have confidence in the Lord. David conquers the fear (vv.1-3) by considering the facts (vv.4-7).

(4) The LORD is sovereign.

YHWH’s presence in his temple – (on earth or heaven?)
YHWH’s majesty on his throne in heaven – cf. Isa 6:1 where throne and temple occur together.
YHWH’s knowledge of ‘the children of men’ – he beholds (gazes intently) and his eyelids try (observe).

Ross (2011, p.341) comments:

Speaking in human terms (anthropomorphisms), he describes God’s close examination of people. The use of “eyes” is understandable, but “eyelids” is a little more difficult. It probably refers to the squinting that takes place in focusing closely on an object, the eyelids becoming involved with the eyes. Of course, God always knows what people are doing, but this verse states it in human terms of careful and close scrutiny to make the point. The two verbs stress the examination: the first, “be hold”. . . means “to gaze, look intently, behold”; here it refers to divine investigation, meaning the full awareness by God of every detail of human life. The second verb, “examine” (11:1;; s.v. Ps. 139:23), conveys the idea of testing or trying something.

(5)

YHWH proves the righteous – The word bāḥan was used in v.4 in the sense of ‘observe’. Here it is repeated but seems to have the narrower sense of ‘examine’ or ‘prove.’
YHWH abhors with all his innermost being the wicked person who loves violence. The wicked will therefore suffer his wrath. A list of things the Lord ‘hates’ may be found in Prov 6:16-19.

(6) The Lord judges the wicked.

Since he hates the wicked the Lord will destroy them just as he did Sodom and Gomorrah (Gen 18-19). Alter (2009) observes on Psalm 11:6: This whole line, of course, alludes to the destruction of Sodom and Gomorrah in Genesis 19, which figures as a canonical demonstration of God’s determination to administer justice and not allow evil to go unpunished.

This verse could be read as a wish or prayer from the psalmist that the Lord who utterly hates the wicked would now act against them in judgement – May he rain snares etc.

Upon the wicked he shall rain snares, fire and brimstone, and a horrible tempest: this shall be the portion of their cup.

‘Snares’ is a very strange word to associate with rain but perhaps it is being used ironically. The psalmist was told to flee from the wicked like a bird but God will send snares (traps used by hunters to catch birds) for the wicked.

The word ‘wicked’ (rāšā‘) occurs 3 times in Psalm 11 and is mentioned 3 times in Gen 18:23-25 in Abraham’s discussion with God about judgement upon Sodom and Gomorrah: And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein? That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right? Genesis 18:23-25

The words ‘to rain’ (māṭar); ‘fire’ (’ēš) and ‘brimstone/sulphur’ (gop̱riyt) in Psalm 11:6 all occur in connection with Sodom and Gomorrah: Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; Genesis 19:24

The ‘burning wind’ refers to the hot, dry Sirocco that blows from the Arabian Desert and here it is a metaphor for divine judgement. ‘Horrible’ (zal‘āp̱āh) meaning ‘heat’ only occurs 3 times (Psa 11:6; Psa 119:53; Lam 5:10).

‘The portion of their cup’ is their lot in life, what will come to them. It may have originated from the idea of a drink for each person being poured and handed out by the head of household at mealtimes.

(7) The Lord is righteous and therefore loves righteous deeds. The wicked will be destroyed (v.6) but the righteous will be protected and will be rewarded by seeing the Lord’s face i.e. they will enjoy his favour (e.g. The LORD make his face shine upon thee, and be gracious unto thee. Num 6:25; Psa 31:16). See my post THE AARONIC BLESSING

Note: the ‘face of the Lord’ also occurs in connection with the Sodom and Gomorrah story (Gen 1:13).

SUMMATION

I have entitled this blog post When Fear Says ‘Run,’ Faith Says ‘See’ because Psalm 11 opens with the psalmist caught in that exact dilemma. Which should he do? His friends and advisors are pleading with him to ‘flee like a bird to the mountains.’ That advice seems reasonable and sensible. The wicked are plotting to bring him down and the foundations of society are crumbling. Fear whispers that his survival depends upon flight.

David’s response is to stand firm and that decision is based on what he can ‘see.’ Fear focuses on the threat but the psalmist fixes his gaze on the throne. He looks past the current crisis and sees the sovereign Lord enthroned in his temple, totally in control, testing the righteous and abhorring the wicked. David has made the Lord his refuge; to run would make his circumstances bigger than his God. The urge to flee in panic is replaced by the confidence to stand firm and trust the Lord.

Psalm 11 is relevant today in that it offers comfort and hope to any righteous person suffering unjustly at the hands of the wicked. It articulates the struggle between fear and faith and encourages believers to to stand firm despite threats and place unwavering trust in the Lord who is sovereign and just. He sees everything and because he abhors the wicked will ultimately respond to the cries of those who are troubled and oppressed. There is no need to run when we see that the Lord is ruling.

BIBLIOGRAPHY

BOOKS

Alter, R. (2009). The Book of Psalms: a Translation with Commentary. New York ; London: W.W. Norton.

Clarke, A. G. (1949). Analytical Studies in the Psalms. John Ritchie Ltd., Kilmarnock

Ross, A. P. (2011). A Commentary on the Psalms, Volume 1 (1-41). Kregel Academic, Grand Rapids

‌Scroggie, W. G. (1948). The Psalms , Volume 1, Psalms I-L, Introduction and Notes. Pickering & Inglis Ltd., London

JOURNAL ARTICLES

Morgenstern, J. (1950). Psalm 11. Journal of Biblical Literature, Vol.69, No3, pp.221–221.

Prinsloo, G. T. M. (2015). Suffering as Separation: Towards a Spatial Reading of Psalm 11. Old Testament Essays, Vol. 28, No. 3, pp.777-806.

Quine, C. (2017). The Bird and the Mountains: A Note on Psalm 11. Vetus Testamentum, Vol.67, No.3, pp.470–479.

Sumner, S. T. (2019). A Reanalysis of Psalm 11. Zeitschrift für die alttestamentliche Wissenschaft, Vol.131, No.1, pp.77–90.

ELECTRONIC RESOURCES

Montgomery, M. (2021). PSALM 11 in its ANE and Literary Contexts. [online] academia.edu. Available at: https://www.academia.edu/105490486/Psalm_11_in_its_ANE_and_Literary_Contexts?sm=b [Accessed 28 Mar. 2026].

Exposition

When God Seems Far Away: Understanding Psalm 10

Posted on 22nd Mar 20268th Apr 2026 by writtenexposition

INTRODUCTION TO PSALM 10

Psalm 10 is a biblical lament which wrestles with the problem of injustice. The psalmist describes the arrogance and violence of the wicked while asking why God appears distant. He eventually concludes that God does see the suffering of the oppressed and the wrongdoing of the oppressor and will ultimately bring justice. Thus the psalm moves from complaint to confidence.

THE STRUCTURE OF PSALM 10

Psalm 10 has no superscription.

In our introduction to Psalm 9 we noticed that, taken together, Psalms 9 and 10 are thought to be an incomplete acrostic on the Hebrew alphabet. That blog post included a quotation from an article by O. Palmer Robertson (2015, p.233) that explained this for Psalm 9. The following is Robertson’s explanation relating to Psalm 10 from that same article (2015, p.234):

‘Psalm 10 completes the acrostic that was begun in Psalm 9. Ten of the first eleven letters of the Hebrew alphabet are represented in Psalm 9 (with the omission of one letter), leaving eleven letters for Psalm 10 to complete the acrostic. The first verse of Psalm 10 picks up where Psalm 9 left off, with its first word beginning with the twelfth letter of the Hebrew alphabet (lamed). But then search will be made in vain for the next six letters of the alphabet. All the missing letters (mem, nun, samek, ayin, pe, tsade) appear in random places and more than once in the next ten verses (vv. 2-11). But no detectable pattern emerges. Then at the end of Psalm 10, the last four letters of the Hebrew alphabet appear in proper sequential order as the initial letter in the first word of a subsequent (though not consecutive) verse (qoph, v. 12; resh, v. 14; shin, v. 15; tav, v. 17).’

DIVISION OF PSALM 10

Verse 1 – Questions about God’s absence
Verses 2–11 – Description of the wicked person
Verses 12–15 – A plea for God to act
Verses 16–18 – Confidence in God’s justice

Key Themes in Psalm 10

The apparent silence of God – the psalm opens with questions about divine absence.
The arrogance of the wicked – the oppressor believes he will never be judged.
God’s concern for the oppressed – the psalm affirms that God sees suffering.
Confidence in divine justice – the psalm concludes by affirming God’s rule.

EXPLANATION

VERSE 1– QUESTIONS ABOUT GOD’S ABSENCE

(1) Why standest thou afar off, O LORD? why hidest thou thyself in times of trouble?

Psalm 10 opens with two rhetorical ‘Why?’ questions typical of lament. These reflect a feeling of abandonment, confusion, frustration and despair on the part of the psalmist at God’s perceived absence and indifference during periods of distress. The questions relate to Space and Time. Not only does God stand ‘afar of’ but he does so in ‘times of trouble’ when he is most needed.

Verse 1 is a cry to the Lord to do something about the psalmist’s personal circumstances in which he is suffering injustice and evil seems to prevail. Scroggie (1948, p.84) comments: ‘Here might appears to triumph over right. The psalmist remonstrates with Jehovah for His apparent indifference (1). The Lord is distant and hidden and the sufferer wants to know “why?”

VERSES 2–11 – DESCRIPTION OF THE WICKED PERSON

The psalmist proceeds with an extended complaint in which he describes the character and deeds of the wicked.

(2) THE WICKED PERSON’S BEHAVIOUR – The wicked in his pride doth persecute the poor: let them be taken in the devices that they have imagined.

Thinking that he can do so with impunity, the wicked arrogantly hounds the afflicted. The psalmist cries out for God to act and administer talionic justice (i.e. the punishment directly corresponds to the crime, e.g. ‘an eye for an eye’).

Six Hebrew words are used for the vulnerable in this psalm:

v.2, v.9, v.9 poor – ‘āniy;

v.8 innocent – nāqiyv;

v.8, v.10, v.14 poor – ḥēleḵāh;

v.12, v.17 humble – ‘ānāw;

v.14, v.18 fatherless – yāṯôm

v.18 oppressed – dak

(3) THE WICKED PERSON’S BOASTINGS – For the wicked boasteth of his heart’s desire, and blesseth the covetous, whom the LORD abhorreth.

The word ‘For’ introduces the reason for the psalmist’s complaint. The wicked is characterised by grasping- he flaunts (praises) his heart’s desires and congratulates the greedy – whom the Lord detests.

(4) THE WICKED PERSON’S BIAS – The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts.

The wicked ‘has his nose in the air’ Lit. ‘the height of his nostril’ i.e. is disdainful of God. When devising his schemes he does not take God into his reckoning.

(5) THE WICKED PERSON’S BLINDNESS – His ways are always grievous; thy judgements are far above out of his sight: as for all his enemies, he puffeth at them.

His course of life (the paths he treads) is strong (no wavering) and as far as he is concerned God, if there is one, is way above out of his sight; therefore any decisions God makes will not affect him – i.e. God is irrelevant. Not having God to worry about he can therefore snort in contempt (or, with hostility) at everyone who goes up against him.

(6) He hath said in his heart, I shall not be moved: for I shall never be in adversity.

In his heart (see also v.11) he believes that he will always succeed and will never have to face misfortune.

(7) THE WICKED PERSON’S BLASPHEMIES – His mouth is full of cursing and deceit and fraud: under his tongue is mischief and vanity.

How he speaks reveals the kind of person he is; morally corrupt. He will swear falsely and be deceitful and violently oppressive. His speech can only bring trouble and injustice. The words here translated deceit and fraud occur together again in Psa 55:11. The apostle Paul alludes to this verse in Rom 3:14, quoting it as part of his evidence that ‘there is none righteous, no, not one’ (Rom 3:10).

(8-10) THE WICKED PERSON’S BRUTALITIES – He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor. He lieth in wait secretly as a lion in his den: he lieth in wait to catch the poor: he doth catch the poor, when he draweth him into his net. He croucheth, and humbleth himself, that the poor may fall by his strong ones.

He lurks in the courtyards of the villages and spies out victims. He murders the innocent and perpetrates violence against the unfortunate. A village is a group of houses not surrounded by a wall (Lev 25:31).

Like a lion in its den he hides ready to launch secret and sudden attacks upon the poor. The metaphor becomes mixed here and changes from that of a wild animal to a hunter. He catches the afflicted by drawing him in his net.

Then the metaphor changes back to that of a wild beast. He crouches down to conceal himself better before pouncing on the poor with ‘his strong ones.’ What are his strong ones – we are not told – perhaps his young, or his claws, or his teeth?

(11) He hath said in his heart, God hath forgotten: he hideth his face; he will never see it.

The psalmist once again (see v.6) articulates the thoughts of the wicked. The wicked man views God as powerless. He reckons that either God does not see his evil activities or that he does see them but does not bother to intervene. The basis of the wicked man’s behaviour is his rejection of God (see v.13).

VERSES 12–15 – A PLEA FOR GOD TO ACT

(12-13) Arise, O LORD; O God, lift up thine hand: forget not the humble. Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not require it.

At this stage there is an abrupt shift in tone as the psalmist implores the Lord to rise up and act with hostility against the wicked. The psalmist wants immediate intervention so he appeals to God’s honour which has been insulted by the wicked. Should the wicked not be held to account for what he says in his heart? God ought to rescue his own reputation.

(14-15) Thou hast seen it; for thou beholdest mischief and spite, to requite it with thy hand: the poor committeth himself unto thee; thou art the helper of the fatherless. Break thou the arm of the wicked and the evil man: seek out his wickedness till thou find none.

Still thinking of the wicked man’s words in v.11 that God does not see what is going on the psalmist expresses a strong declaration of faith: ‘but you do see!’ He affirms that God does take note of the trouble and vexation of the vulnerable and takes it in hand. He intervenes when sought by the afflicted. He is especially the ‘helper’ of the most vulnerable (such as orphans).

The psalmist continues his plea for action and asks God to ‘break the arm of the wicked’ – that is: put an end to his power and destroy his ability to prey on the vulnerable. He asks the Lord to seek out or avenge wickedness so that no more can be found, i.e. so that wickedness will be wiped out.

VERSES 16–18 – CONFIDENCE IN GOD’S JUSTICE

The psalm now moves from petition and ends with praise. He declares God’s universal kingship which is eternal in contrast to the temporal (and temporary) domination enjoyed by the wicked. Earthly (‘land’) powers will rise and fall but God’s sovereignty is unshakeable. The wicked may seem to be in control at present but God will triumph over evil.

The psalm concludes with a message of further assurance and hope for the believer that God, who according to v.14 is the helper of the oppressed, will give strength to their trembling heart. He will hear their prayers and will use his divine authority to act on behalf of (judge or defend) ‘the fatherless and oppressed.’ The wicked who are mere mortals (‘man of the earth’) will no longer oppress the needy.

SUMMATION

Psalm 10 addresses the struggles faced by believers in a world where evil often seems to triumph over good. The psalmist honestly expresses his feelings of despair and frustration but after complaining about the wicked and calling upon God to act he expresses his confidence in God’s commitment to justice. The psalmist understands that God will act decisively against those who oppress others. God does see the injustices of the world and will intervene to rectify them because he is sovereign. Since his rule is everlasting no injustice will go unnoticed or unaddressed.

BIBLIOGRAPHY

BOOKS

Clarke, A.G. (1949). Analytical Studies in the Psalms. John Ritchie Ltd., Kilmarnock

Scroggie, W.G. (1948). The Psalms , Volume 1, Psalms I-L, Introduction and Notes by W. Graham Scroggie. Pickering & Inglis Ltd., London

‌JOURNAL ARTICLES

Benun, R. (2009) “Evil and the Disruption of Order: A Structural Analysis of the Acrostics in the First Book of Psalms”, The Journal of Hebrew Scriptures, No.6.

Berlin, M. (1901). Psalms IX and X. The Jewish Quarterly Review, Vol. 13, No.4, pp.669–682.

Robertson, O. P. (2015). The Alphabetic Acrostic in Book I of the Psalms: An Overlooked Element of Psalter Structure. Journal for the Study of the Old Testament, Vol. 40, No. 2. pp. 225-238

Slabbert, M.J. (2015). Coping in a Harsh Reality: The Concept of the ‘Enemy’ in the Composition of Psalms 9 and 10. HTS Teologiese Studies/Theological Studies, Vol. 71, No. 3.

Sumpter, P. (2019). The Canonical Shape of Psalms 1-14. Old Testament Essays, Vol. 32, No. 2 pp. 514-543.