Exegetical and Hermeneutical Commentary of Psalms 11:7
For the righteous LORD loveth righteousness; his countenance doth behold the upright.
7. For Jehovah is righteous; he loveth righteous deeds;
The upright shall behold his face.
The character of Jehovah is the ground of the judgement which has been described; and the reward of the upright is contrasted with the punishment of the wicked.
Righteous deeds may denote the manifestations of Jehovah’s righteousness (Jdg 5:11; 1Sa 12:7), as well as the righteous acts of men. (Isa 33:15); but the context points to the latter meaning here.
The A.V. rendering of the second line gives a good sense: He beholds the upright with favour. The P.B.V. follows the ancient versions in its rendering, ‘will behold the thing that is just.’ But usage and parallel passages are decisive in favour of the rendering of R.V. given above. The wicked are banished and destroyed; but the upright are admitted to the presence of Jehovah, as trusted courtiers to the presence of their sovereign (cp. Psa 5:4-5; Psa 15:1; Psa 17:15; Psa 140:13); they gaze upon that Face which is the source of light and joy and salvation (Psa 4:6; Psa 16:11; Psa 44:3). It is one of the ‘golden sayings’ of the Psalter, ‘fulfilled’ in the revelation of the Gospel. See Mat 5:8; 1Jn 3:2; Rev 22:4.
Fuente: The Cambridge Bible for Schools and Colleges
For the righteous Lord loveth righteousness – This would be more correctly rendered, For Jehovah is righteous; he loves righteousness. The idea is, that God is himself righteous, and, consequently, he loves those who are righteous. He may be confided in, therefore, by the righteous as their friend, and being under his protection they have nothing to fear.
His countenance doth behold the upright – The word rendered countenance is, in the Hebrew, in the plural number; literally, his faces. It is not easy to account for this use of the plural, though it is common in the Scriptures. There may be an allusion to the fact that man seems to have two faces – one on the right side, and one on the left, two eyes, two cheeks, two nostrils, etc., as if made up of two persons. Applied to God, it has no other signification than it has when applied to man; nor should we seek to find anything mystical in the fact that the plural form is used. The term here, like the eyelids in Psa 11:6, is equivalent to eyes, since the most remarkable feature of the countenance is the eyes; and the idea is, that God looks upon the upright; that is, he sees their dangers amid their wants; he looks upon them with favor and affection. Being thus constantly under his eye, and being objects of his favorable regard, they can have nothing to fear; or, in other words, they are safe. This, then, is the argument of the righteous man, in reply to the suggestion Psa 11:1 that he should flee from danger. The argument is, that God would be his defender, and that he might safely rely on His protection. The wicked have everything to fear; the righteous, nothing. The one is never safe; the other, always. The one will be delivered out of all his troubles; the end of the other can be only ruin.
Fuente: Albert Barnes’ Notes on the Bible
Psa 11:7
The righteous Lord loveth righteousness.
The righteous God and righteousness
Righteousness may be taken as but another word for rightness, equity, justice, the being and rendering what is right. Here it describes God. It is the quality which binds and blends into a perfect unity all His Divine perfections. We feel instinctively that righteousness is essential to Divine perfection. Show how this statement that God is a righteous God bears on matters of faith and practice. God, because He is the righteous Lord, loveth righteousness.
1. This will explain a peculiarity in the redemption accomplished for us through the atoning death of Christ. The problem to be solved was, how can the love of God be manifested, and righteousness be at the same time upheld in all the majesty of its eternal rectitude?
2. There is much which is mysterious, perplexing, and inexplicable in Gods providential dealings. But throw on all these mysterious providences the light of this statement, that the Lord is righteous and loveth righteousness, and you calm the troubled spirit to patience and submission. Then with entire trustfulness you would leave yourselves in Gods hands. In the conviction of His righteousness, let us face the problems and perplexities which confront us in the world. Now see how this statement bears on all the business of life between man and man. His countenance doth behold the upright: beholds them, that is, with special favour and approval, because He sees reflected in them, however imperfectly, the lineaments of His own Divine image. (R. Allen, M. A.)
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Psa 12:1-8
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. The righteous Lord loveth righteousness] He loves that which resembles himself. His countenance – his face – is ever open and unclouded to the upright. They always enjoy his salvation, and know that he is pleased with them.
The preceding verse my old MS. translates and paraphrases thus: –
He sal rayne on synful, snares, fyre, brimstane, and gost of stormis.
Par. – He sal rayne on synful in this werld, snares, that es wiked Lare: fyre is covatyse: brunstane, that es stynk of il werkes: and gost of stormis, that es a stormy though that es withoutyn rest in Ihesu Crist, and ay es traveld with the wynd of the devel. Or the gast of stormys, es the last depertyng of synful fra ryghtwis men, and there fyre, brunston, storm, er part of the chalyie of thaim: that es, thai ar thair part in pyne. He cals thair pyne a Cop, for ilk dampned man sal drynk of the sorow of Hel, eftir the mesure of hys Syn. Behald the pynes of wikid men: fyrst, God raynes upon thaim snares, that es qwen he suffers fals prophetes that comes in clathing of mekenes; and withinnen er wers than wolves, to desayf thaim thurgh errour. Sythen the fyre of lychery, and covatys wastes al the gude that thai haf done: eftirward for stynk of il werkes that er castyn fra Crist, and al his Halows, and then er in sentence of dome; as in a grete storme, dryven in til a pitte of Hel, to bryn in fyre withoutyn ende. This es the entent of this wers.
Ver. 7. For ryghtwis es Lord; and he lufes ryghtwisnes; evennes saw the face of hym] Yf ge ask qwy oure lorde yelded pyne to synful? lo here an answere; for he es rightwis. Als so if ge wil witt qwy he gifes ioy til gude men? Lo here an answere; for he lufed ryghtwisnes: that es, ryghtwis men, in the qwilk er many ryghtwisneses: thof ane be the ryghtwisnes of God, in the qwilk al ryghtwise men or parcenel. Evenes saw his face: that es, evenes es sene in his knawyng inence, both the partys of gud and il. This es ogayne wryches at sais, If God saf me noght, I dar say he es unryghtwis: bot thof thai say it now, qwen he suffris wryched men errour in thought, and worde and dede; thai sal noght be so hardy to speke a worde qwen he comes to dampne thaire errour. Bot who so lufes here and haldes that na unevenes may be in hym, qwam so he dampnes, or qwam so he saves, he sal have thaire myght to stand and to speke gude space. Now er swilk in a wonderful wodenes, that wenes for grete wordes to get ought of God.
The former part of this Psalm, Flee as a bird, c., this ancient author considers as the voice of heresy inviting the true Church to go away into error and intimates that those who were separating from haly kyrk were very pure, and unblameable in all their conduct; and that mountain or hill, as he translates it, signifies eminent virtues, of which they had an apparently good stock. So it appears that those called heretics lived then a holier life than those called halows or saints.
ANALYSIS OF THE ELEVENTH PSALM
This Psalm is composed dialoguewise, betwixt David and those of his counsellors that persuaded him to fly to some place of safety from Saul’s fury; which, if he did not, he was in a desperate condition. The Psalm has two parts.
I. He relates his counsellors’ words Ps 11:1-3.
II. To which he returns his answer, Ps 11:1, and confirms it, Ps 11:4-7.
I. You, my counsellors, whether of good or bad will I know not, tempt me, that, giving up all hope of the kingdom, I go into perpetual banishment. Such, you say, is Saul’s fury against me. Thus, then, ye advise, “Flee as a bird to your mountain:” and your arguments are,
1. The greatness of the danger I am in: “For lo, the wicked bend their bow.”
2. The want of aid; there is no hope of help. For the foundations are cast down. Saul has broken all the leagues and covenants he has made with you. He has slain the priests with the sword, has taken thy fortresses, laws subverted. If thou stay, perish thou must: some righteous men, it is true, are left; but what can the righteous do?
II. To these their arguments and counsel, David returns his answer in a sharp reprehension. I tell you,
1. “I trust in God: how say you then to my soul.” And he gives his reasons for it from the sufficiency and efficiency of God.
1. You say the foundations are cast down; yet I despair not, for God is sufficient.
1. Present in his holy temple; he can defend.
2. He is a great King, and his throne is in heaven.
3. Nothing is hidden from him: “His eyes behold, and his eyelids,” c.
4. He is a just God, and this is seen in his proceedings both to the just and unjust. 1. He trieth the righteous, by a fatherly and gentle correction. 2. “But the wicked, and him that loveth violence, his soul hateth.”
These two last propositions he expounds severally, and begins with the wicked.
1. “Upon the wicked he shall rain snares, fire and brimstone,” &c. 1. He shall rain upon them when they least think of it, even in the midst of their jollity, as rain falls on a fair day. 2. Or, he shall rain down the vengeance when he sees good, for it rains not always. Though he defer it, yet it will rain. 3. The punishment shall come to their utter subversion, as the fire on Sodom, &c. 4. This is the portion of their cup, that which they must expect from him.
2. But he does good to the just: “For the righteous Lord loveth righteousness his countenance doth behold the upright.” He bears him good will, and is careful to defend him.
On the whole the Psalm shows, 1. That David had the strongest conviction of his own uprightness. 2. That he had the fullest persuasion that God would protect him from all his enemies, and give him a happy issue out of all his distresses.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This is given as the reason why God hateth and punisheth wicked men so dreadfully, because he loves righteousness, and therefore must needs hate wickedness and punish wicked men. Or, but, as this particle is oft rendered; for this seems to be added by way of opposition to what he now said concerning the state of wicked men.
His countenance doth behold the upright; to wit, with an eye of approbation, and true and tender affection, and watchful and gracious providence; which is oft signified by Gods beholding or looking upon men, as Exo 2:25; Ezr 5:5; Psa 25:18; 33:18; 34:15, &c.: as, on the contrary, God is oft said to hide or turn away his face or eyes from wicked men.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. his countenanceliterally,”their faces,” a use of the plural applied to God, as inGen 1:26; Gen 3:22;Gen 11:7; Isa 6:8,c., denoting the fulness of His perfections, or more probablyoriginating in a reference to the trinity of persons. “Faces”is used as “eyes” (Ps11:4), expressing here God’s complacency towards the upright(compare Psa 34:15 Psa 34:16).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For the righteous Lord loveth righteousness,…. The Lord is righteous in himself, and in all his ways and works; and therefore righteousness, as it lies both in punishing the wicked, and in maintaining the righteous cause of his people, must be loved by him, it being agreeable to his nature: he loves to exercise righteousness in the earth, to administer it to and among men; this he delights in. He is well pleased with the righteousness of his Son, it being satisfactory to his justice, and that by which his law is magnified and made honourable; and he is well pleased with his people, as they are clothed with it: and he approves of their righteous actions, as they are done in obedience to his righteous law, in faith, from a principle of love, and with a view to his glory; these are acceptable to him in Christ;
his countenance doth behold the upright; whom wicked men privily shoot at, Ps 11:2; God looks with pleasure upon them, and takes delight in them, and takes care of them, protects and defends them, and at last saves them; and which, with all that goes before, was an encouragement to David to trust in the Lord; see Ps 7:10; and moreover, the Lord lifts up the light of his countenance on such, and indulges them with his gracious presence, than which nothing is more comfortable and desirable. Some choose to render the word, “their countenance” y, meaning the trinity of Persons, Father, Son, and Spirit, who all have a gracious regard to such: others render the clause thus, “the upright shall see his face”, the face of God; so the Chaldee paraphrase and the Arabic version; see Ps 17:15.
y “facies eorum”, Genebrardus, Vatablus, Gussetius; so R. Japhet in Aben Ezra, who compares it with Genesis xx. 13.
Fuente: John Gill’s Exposition of the Entire Bible
Psa 11:7, which assumes a declaration of something that is near at hand, is opposed to our rendering the voluntative form of the fut., , as expressive of a wish. The shorter form of the future is frequently indicative in the sense of the future, e.g., Psa 72:13, or of the present, e.g., Psa 58:5, or of the past, Psa 18:12. Thus it here affirms a fact of the future which follows as a necessity from Psa 11:4, Psa 11:5. Assuming that might be equivalent to , even then the Hebrew , according to the general usage of the language, in distinction from , does not denote burning, but black coals. It ought therefore to have been . Hitzig reads from ashes; but a rain of ashes is no medium of punishment. Bttcher translates it “lumps” according to Exo 39:3; Num 17:3; but in these passages the word means thin plates. We adhere to the signification snares, Job 22:10, cf. Job 21:17, Pro 27:5; and following the accentuation, we understand it to be a means of punishment by itself. First of all descends a whole discharge of missiles which render all attempt at flight impossible, viz., lightnings; for the lightning striking out its course and travelling from one point in the distance, bending itself like a serpent, may really be compared to a snare, or noose, thrown down from above. In addition to fire and brimstone (Gen 19:24) we have also . The lxx renders it , and the Targum , procella turbinea . The root is not , which cannot be sustained as a cognate form of , to burn, but , which (as 1Sa 5:10 shows) exactly corresponds to the Latin aestuare which combines in itself the characteristics of heat and violent motion, therefore perhaps: a wind of flames, i.e., the deadly simoom, which, according to the present division of the verse is represented in connection with , as the breath of the divine wrath pouring itself forth like a stream of brimstone, Isa 30:33. It thus also becomes clear how this can be called the portion of their cup, i.e., what is adjudged to them as the contents of their cup which they must drain off. (only found in the Davidic Psalms, with the exception of 2Ch 31:4) is both absolutivus and constructivus according to Olshausen (108, c, 165, i), and is derived from manajath, or manawath, which the original feminine termination ath, the final weak radical being blended with it. According to Hupfeld it is constr., springing from , like (in Dan. and Neh.) form . But probably it is best to regard it as = or , like = .
Thus then Jahve is in covenant with David. Even though he cannot defend himself against his enemies, still, when Jahve gives free course to His hatred in judgment, they will then have to do with the powers of wrath and death, which they will not be able to escape. When the closing distich bases this different relation of God towards the righteous and the unrighteous and this judgment of the latter on the righteousness of God, we at once perceive what a totally different and blessed end awaits the righteous. As Jahve Himself is righteous, so also on His part (1Sa 12:7; Mic 6:5, and frequently) and on the part of man (Isa 33:15) He loves , the works of righteousness. The object of (= ) stands at the head of the sentence, as in Psa 99:4, cf. Psa 10:14. In Psa 11:7 designates the upright as a class, hence it is the more natural for the predicate to follow in the plur. (cf. Psa 9:7; Job 8:19) than to precede as elsewhere (Pro 28:1; Isa 16:4). The rendering: “His countenance looks upon the upright man” (Hengst. and others) is not a probable one, just because one expects to find something respecting the end of the upright in contrast to that of the ungodly. This rendering is also contrary to the general usage of the language, according to which is always used only as that which is to be seen, not as that which itself sees. It ought to have been , Psa 33:18; Psa 34:16; Job 36:7. It must therefore be translated according to Psa 17:15; Psa 140:13: the upright ( quisquis probus est ) shall behold His countenance. The pathetic form instead of was specially admissible here, where God is spoken of (as in Deu 33:2, cf. Isa 44:15). It ought not to be denied any longer that mo is sometimes (e.g., Job 20:23, cf. Job 22:2; Job 27:23) a dignified singular suffix. To behold the face of God is in itself impossible to mortals without dying. But when God reveals Himself in love, then He makes His countenance bearable to the creature. And to enjoy this vision of God softened by love is the highest honour God in His mercy can confer on a man; it is the blessedness itself that is reserved for the upright, 140:14. It is not possible to say that what is intended is a future vision of God; but it is just as little possible to say that it is exclusively a vision in this world. To the Old Testament conception the future is certainly lost in the night of Shel. But faith broke through this night, and consoled itself with a future beholding of God, Job 19:26. The redemption of the New Testament has realised this aspiration of faith, since the Redeemer has broken through the night of the realm of the dead, has borne on high with Him the Old Testament saints, and translated them into the sphere of the divine love revealed in heaven.
Fuente: Keil & Delitzsch Commentary on the Old Testament
7. For the righteous Jehovah loveth righteousness. The Psalmist has just now reasoned from the office of God that he will punish the wicked, and now, from the nature of God, he concludes, that he will be the defender of the good and the upright. As he is righteous, David shows that, as the consequence of this, he must love righteousness, for otherwise he would deny himself. Besides, it would be a cold speculation to conceive of righteousness as inherent in God, unless, at the same time, we could come to the settled conclusion that God graciously owns whatever is his own, and furnishes evidence of this in the government of the world. Some think that the abstract term righteousness is put for righteous persons. But, in my opinion, the literal sense is here more suitable, namely, that righteousness is well pleasing to God, and that, therefore, he favors good causes. From this the Psalmist concludes, that the upright are the objects of his regard: His countenance approveth the upright He had said a little before in a different sense, that God beholds the children of men, meaning that he will judge the life of every man; but here he means that God graciously exercises a special care over the upright and the sincere, takes them under his protection, and keeps them in perfect safety. This conclusion of the psalm sufficiently shows, that the scope of the whole of it was to make it manifest that all those who, depending upon the grace of God, sincerely follow after righteousness, shall be safe under his protection. The Psalmist himself was one of this number and, indeed, the very chief of them. This last clause, His countenance approveth the upright, is, indeed, variously explained; but the true meaning, I have no doubt, is, that God has always a regard for the upright, and never turns away his eyes from them. It is a strained interpretation to view the words as meaning that the upright shall behold the face of God. But I will not stop to refute the opinions of other men.
Fuente: Calvin’s Complete Commentary
(7) His countenance.Better, the upright shall behold His countenance. This beautiful religious hope finds its highest expression in the beatitude on the pure in heart. The beatific vision in Dante is its most glorious poetical development. By the vision of God the Hebrew poet means triumph of right and the acknowledgment of his innocencelight and peace after darkness and trouble, as in Job. 33:26. (Comp. Psa. 17:15; Psa. 41:12.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. His countenance doth behold the upright That is, with complaisance and delight, as the verb often signifies. But most modern critics read, The upright shall behold his face, which, though either is defensible, makes a better sense, and better suits the doctrinal antithesis of the context respecting the divine treatment of the righteous and the wicked. See note on Psa 17:15; and compare 1Jn 3:2. The passage is a clear recognition of the future life.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 11:7. His countenance doth behold the upright His countenance beholds equity; i.e. with approbation and favour. Houb.
REFLECTIONS.Temptation and prayer brighten the true believer’s soul; none, perhaps, were ever more exercised with the one, or abundant in the other, than the son of Jesse. We have him here,
1. Expressing his confidence in God, as an answer to the temptation suggested to him. In the Lord put I my trust, not in any human contrivances, or human help, but solely in him, whose faithfulness and truth shall be my shield and buckler. Note; Fixed and abiding faith in God, like an anchor, sure and steadfast, keeps the soul unmoved in every storm.
2. Repelling the temptation suggested to him by his fearful friends. How say ye to my soul, flee as a bird to your mountain. Note; Uprightness is no protection from persecution; the most blameless characters must expect in the world to meet the greatest malignity. No marvel: they testify of the world, that its deeds are evil.
3. He suggests the solid grounds on which his trust was founded, in opposition to all unbelieving fears.
The Lord is in his holy temple, high and lifted up, able to see and to defeat the counsels of the wicked: the Lord’s throne is in heaven, a throne of grace for all the needy supplicants: a throne of justice, for all who are oppressed with wrong; a throne of judgment, to condemn and sentence the wicked to his deserved punishment. His eyes behold, he is acquainted with all the difficulties and distresses of his suffering people; his eyelids try the children of men, piercing the secret recesses of their bosoms, and beholding every device conceived against the faithful; and therefore, having such a guardian, they may contentedly trust him. For the Lord trieth the righteous, putteth them in the furnace of affliction, not to consume, but purify them, to strengthen their faith, exercise their patience, and make his great love more known to them. But the wicked, and him that loveth violence, his soul hateth; although at present they may seem prosperous, and not plagued like other men, there is a louring cloud over their head, ready to burst in an eternal storm. The day is near, even at the door, when upon the wicked, those who persist in their iniquities, and die as they live, servants of corruption, he shall rain snares, fire and brimstone, and an horrible tempest; sudden as a snare it shall seize them, and horrible, yea infinitely more horrible than that storm of vengeance which broke upon the devoted cities of Sodom and Gomorrah, shall this tempest of Divine wrath overtake them; the scorching fire consuming the body, curst only with immortality to be tormented, and furious blasts of his displeasure beating upon the guilty soul, with anguish unutterable and eternal. Read, sinner, and tremble, for this is the portion of thy cup. The sweet droughts of sin which now intoxicate thee will put into thy hand this cup of trembling, to be thy portion for ever and for ever. For the righteous Lord loveth righteousness, and will certainly manifest it by such exemplary punishment on the sinner, and protection of those who, from a divine principle of faith and love, walk in holiness before him. His countenance doth behold the upright; he regards them with the tokens of his favour, lifts up now the light of his countenance to comfort and support them, and will bring them to that beatific vision, where in glory they shall see him face to face. Happy the people who are in such a case!
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
How blessed it is, to have a God in Christ to flee unto, and to put our sure trust in, when storms invade the church, or when the enemy comes forward with a high hand. Though a lost encamp against me, said one of old, yet shall not my heart be afraid. And it is here alone, in the well-grounded confidence of salvation by Jesus, that a true believer finds an adequate support for every affliction. And what real, solid, and substantial comfort must every truly regenerate believer who hath Jesus for his hope, and righteousness, and salvation. Reader, how stands the case between God and your soul? Is Jesus your hope, your consolation, your security? Then, and not otherwise, will the soul be borne up, and carried through, all the difficulties of a spiritual conflict: for if God be for us, who can be against us? Jesus, Lord! be thou my everlasting security, my hope, my righteousness, and portion forever.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 11:7 For the righteous LORD loveth righteousness; his countenance doth behold the upright.
Ver. 7. For the righteous Lord loveth righteousness ] sc. As a reflection of himself, as a piece of his own image. This is better than eyes opened, limbs restored, Psa 146:8 .
His countenance
Doth behold the upright
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
His countenance doth behold the upright = An upright one shall gaze upon His face. One of the emendations of the Sopherim. See App-33, and note on Exo 34:20.
Fuente: Companion Bible Notes, Appendices and Graphics
For: Psa 45:7, Psa 99:4, Psa 146:8, Isa 61:8
his: Psa 5:12, Psa 21:6, Psa 33:18, Psa 34:15, Psa 42:5, Job 36:7, 1Pe 3:12
Reciprocal: Deu 7:13 – he will love Job 34:12 – surely Job 36:3 – ascribe Psa 4:1 – O Psa 18:23 – upright Psa 19:13 – upright Psa 33:5 – He Psa 37:28 – loveth Psa 48:10 – thy right Pro 11:20 – upright Isa 26:7 – most Act 24:25 – righteousness
Fuente: The Treasury of Scripture Knowledge
Psa 11:7. For the righteous Lord loveth righteousness This is mentioned as the reason why God punishes the wicked so dreadfully. It is because, being righteous, essentially righteous, himself, he cannot but love righteousness, which is his own image stamped on the faithful, by his own Spirit. He therefore must proportionably hate wickedness, and of course show his hatred to it before the whole intelligent creation, by punishing such as live and die in the commission of it. His countenance doth behold the upright Namely, with an eye of approbation and paternal affection, his gracious providence watching continually over and taking care of them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
God hates violence and will punish it (Psa 11:5-6), but He loves righteousness and will reward it with His fellowship, presence, protection, and favor. He will admit the godly to His presence, and they will enjoy His blessings. This is a greater prize than physical safety.
From time to time it seems as though society as we know it is crumbling around us. The prophets of doom counsel us to take drastic measures to preserve ourselves or we will perish, they say. The godly should remember that God is still in control, and He will take care of those who trust in Him and behave in harmony with His will.
"Our Lord Jesus also had confidence in the Father when he faced the temptations of Satan and the hostility of people. When our hearts trust in him, he has promised to help us in crisis situations. Confidence in the Lord is a mark of Christian maturity." [Note: VanGemeren, p. 131.]