This is a psalm about decision making, but the decision is no ordinary one. The author is facing dire, even life-threatening, circumstances. The threat is near, and the danger was so great advisers were urging the writer to flee for his own safety. He refuses, announcing in bold terms his faith in a righteous God who was aware of the evil intents of his adversaries. This all knowing God would assuredly bring judgment on wicked and violent oppressors, because he is a God of perfectly righteous judgment.
He will stay and trust God to deal with the crisis.
In the first line the author forcefully declares his faith. This is set against the counsel of flight in the rest of verses 1 and 2. Verse 3 indicates the disasterous consequences if the assassins were to succeed. Verses 4-7 give the writer’s reason for refusing to flee. He will stay and trust God to deal with the crisis. The last verse (7) rings out the confidence in God which underlies the psalmist’s decision.
The reader has no doubt about the writer’s position, for it is powerfully set forth in the psalm’s first line. The rest of the verse and the next may be the author’s reflection on the advice he had received, or may be his response to his advisers. As rendered in RSV and NIV the second line sounds like the psalmist’s amazement that his counselors would even advise flight, given the nature of God depicted later in the psalm.
The last line of the verse is literally “flee to your mountains, O bird” (cf. RSV footnote). The translators have followed several ancient versions to obtain the reading in the text. This assumes the author would not be called a “bird” either by advisers, or in his own reflections.
Many readers will be familiar with the beautiful hymn based on this last line. “Flee” goes the song, “you who are weary of sin... to the fountain where you will wash and be clean.” The thought of the hymn is a beautiful one, though the song moves in a different direction than the psalm.
The serious nature of the threat is described in a three-fold way. The bow is bent in order to be strung. The next stage is fitting the arrow, preparatory to letting it fly. The danger is hidden in darkness. Either the enemies will attack from concealment, or in hope they will not be seen. Ironically the psalm goes on to say that God sees all things (vss. 4f.). Nonetheless, the attack could come when the author was unaware danger lurked.
Note that the writer describes himself as upright, in anticipation of the reference to the righteous person in verses 5 and 7.
Some translations include this verse in the quotation that began in verse 1, while other elect not to do so. “Foundations” could be understood as basic principles of decency and honor which the foes would destroy, or as the author himself, upon whose person the stability of the society rested. Some suggest he may even have been the king. The possibility indicated by this last line shows that the problem went far beyond the threat to a single person.
It is not unlikely that modern readers will think of threats to the moral structure of today’s world posed by “enemies” who are more concerned with their own wealth, power, or pleasure that they are about the fate of the world in which they live.
The last line, in both RSV and NIV indicates the sense of despair should the threat succeed. Another rendering could be “what has the righteous done,” which would ask what the author had done to deserve such opposition.
In the second major part of the psalm God is pictured both as he dwelt among his people (holy temple) and as Surveyor and Assessor from heaven. The writer need not flee to mountains (vs. 1) when his Protector was infinitely higher. He is the God who is present to protect the psalmist, but who is also far above the turmoil on earth.
Not only is God infinitely exalted, he knows and judges all earthly deeds. Those who would operate in the dark will find there is no concealment at all before the Lord.
The reference to testing in this and the next verse suggests the testing and refining of meatls, with the removel of the dross and the preservation of the valuable metal (vs. 5).
Here is the standard by which the testing God operates. “Hates” elevates the act of God to a fearsome level. “Violence” is another indication of the character of the enemies. In the original language “tests” indicates God’s continuing action while “hates” indicates completed action — what God always does.
Two images continue the picture of the terrifying judgment on the wicked. “Fiery coals and burning sulphur” (NIV) suggest the overthrow of Sodom and Gomorrah (Gen. 19:24). The wind is likely the superheated wind blowing in off the desert (scirocco or hamsin). Such a wind would be a most unwelcome aggravation of an already nearly unbearable heat.
Here is the foundation upon which the entire psalm rests. Because of this the author faces his danger confidently. God will not allow his enemies to succeed. Beholding God’s face is no doubt an image expressing the author’s joy in divine protection and deliverance, as well as the deepening relation with God which this and other experiences grant him. It is probably not to be understood as a vision or assume an experience in an after-life.
Does this psalm offer advice that is good for every circumstance of life? In the short term there are times when one must stand and face danger. But there are also times wisdom would dictate withdrawal from the place of danger. Perhaps the reader can think of both kinds of instances.
In the long term, the psalm gives an absolute directive for life. In the final analysis, whatever the short term response may be, the believer lives in confidence that an all powerful God rules from heaven. No matter how pervasive wickedness may be, it must ultimately fall as it comes under his righteous judgment. The individual can live life, then, resting upon that assurance.
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Absolute Confidence
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