- Home
- Bible
- Psalms
- Chapter 12
- Verse 12
Psalms 12:1
Verse
Context
Sermons
Richard Wurmbrand
David Wilkerson
Carter Conlon
Bob Phillips
Roy Daniel
Zac Poonen
Dan BiserSummary
Commentary
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 12:2-3) The sigh of supplication, הושׁיעה, has its object within itself: work deliverance, give help; and the motive is expressed by the complaint which follows. The verb גּמר to complete, means here, as in Psa 7:10, to have an end; and the ἁπ. λεγ. פּסס is equivalent to אפס in Psa 77:9, to come to the extremity, to cease. It is at once clear from the predicate being placed first in the plur., that אמוּנים in this passage is not an abstractum, as e.g., in Pro 13:17; moreover the parallelism is against it, just as in Pro 31:24. חסיד is the pious man, as one who practises חסד towards God and man. אמוּן, primary form אמוּן (plur. אמונים; whereas from אמוּן we should expect אמוּנים), - used as an adjective (cf. on the contrary Deu 32:20) here just as in Pro 31:24, Sa2 20:19, - is the reliable, faithful, conscientious man, literally one who is firm, i.e., whose word and meaning is firm, so that one can rely upon it and be certain in relation to it. (Note: The Aryan root man to remain, abide (Neo-Persic mânden), also takes a similar course, signifying usually "to continue in any course, wait, hope." So the old Persic man, Zend upaman, cf. μένειν with its derivatives which are applied in several ways in the New Testament to characterise πίστις.) We find similar complaints of the universal prevalence of wickedness in Mic 7:2; Isa 57:1; Jer 7:28, and elsewhere. They contain their own limitation. For although those who complain thus without pharisaic self-righteousness would convict themselves of being affected by the prevailing corruption, they are still, in their penitence, in their sufferings for righteousness' sake, and in their cry for help, a standing proof that humanity has not yet, without exception, become a massa perdita. That which the writer especially laments, is the prevailing untruthfulness. Men speak שׁוא (= שׁוא from שׁוא), desolation and emptiness under a disguise that conceals its true nature, falsehood (Psa 41:7), and hypocrisy (Job 35:13), ἕκαστος πρὸς τὸν πλησίον αὐτοῦ (lxx, cf. Eph 4:25, where the greatness of the sin finds its confirmation according to the teaching of the New Testament: ὅτι ἐσμὲν ἀλλήλων μέλη). They speak lips of smoothnesses (חלקות, plural from חלקה, laevitates, or from חלק, laevia), i.e., the smoothest, most deceitful language (accusative of the object as in Isa 19:18) with a double heart, inasmuch, namely, as the meaning they deceitfully express to others, and even to themselves, differs from the purpose they actually cherish, or even (cf. Ch1 12:33 בלא לב ולב, and Jam 1:8 δίψυχος, wavering) inasmuch as the purpose they now so flatteringly put forth quickly changes to the very opposite.
John Gill Bible Commentary
Help, Lord, for the godly man ceaseth,.... A godly man, according to the notation of the word (z), is one that has received grace and mercy of the Lord; as pardoning mercy, justifying and adopting grace; and who has principles of grace, goodness, and holiness, wrought in him; who fears the Lord, and serves him acceptably, with reverence and godly fear, and sorrows for sin, after a godly sort; who loves the Lord, and hopes and believes in him; who is regenerated and sanctified by the Spirit of God, and is a true worshipper of God, and lives in all holy conversation and godliness; and, particularly, is "beneficent", "kind", and "merciful" (a) unto men: such may be said to "cease" when there are but few of them; when their number is greatly reduced (b), either by death, or when such who have seemed, and have been thought to be so, prove otherwise: in a view of which, the psalmist prays for help and salvation; "help", or "save" (c) Lord; meaning himself, being destitute of the company, counsel, and assistance of good and gracious men; or the cause and interest of religion, which he feared would sink by the ceasing of godly men. When all friends and refuge fail, saints betake themselves to God, and their salvation is of him; and he is their present help in a time of trouble; and he saves and reserves for himself a number in the worst of times; as he did in Elijah's time, who thought there was no godly man left but himself; see Rom 11:1; for the faithful fail from among the children of men; so that there are none left among them but carnal, unregenerate, ungodly, and unfaithful men. The "faithful" are such who are upright in heart and conversation; who trust in the Lord, and believe in the Messiah; who abide by the truths and ordinances of God; and are faithful in what is committed to their trust, whether they be gifts of nature, Providence, or grace; and to their fellow Christians, in advising, reproving, &c. when needful: these may fail in the exercise of grace, and in the discharge of duty, but not so as to perish eternally. The words design the paucity of them, and the sad degeneracy of the times to which they refer: and they may belong either to the times of David, when Saul's courtiers flattered him, and spoke evil of David; when the men of Keilah intended to have delivered him up; when the Ziphites discovered him to Saul, and invited him to come and take him; or when Absalom rose up in rebellion against him, and so many of the people fell off from him: or else to the times of Christ; the people of the Jews in his age were a wicked and faithless generation; and even among his own disciples there was great want of fidelity: one betrayed him, another denied him, and all forsook him and fled; after his death, some doubted his being the Redeemer, and one of them could not believe he was risen from the dead, when he was. And these words may be applied to the antichristian times, the times of the grand apostasy, and falling away from the faith, upon the revealing of the man of sin; since which the holy city is trodden under foot; the witnesses prophesy in sackcloth; and the church is in the wilderness, and is hid there. Yea, to the second coming of Christ, when there will be great carnality and security, and little faith found in the earth. A like complaint with this see in Isa 57:1. (z) "passive pro beneficiario, sive alterius beneficiis gratiosis cumulato", Gejerus. (a) "Misericors", Pagninus, Mariana; beneficus, Junius & Tremellius, Piscator. (b) "Rari quippe boni", &c. Juvenal. Satyr. 13. v. 36. (c) "serva", Pagninus, Cocceius; "da salutem", Junius & Tremellius.
Matthew Henry Bible Commentary
This psalm furnishes us with good thoughts for bad times, in which, though the prudent will keep silent (Amo 5:13) because a man may then be made an offender for a word, yet we may comfort ourselves with such suitable meditations and prayers as are here got ready to our hand. I. Let us see here what it is that makes the times bad, and when they may be said to be so. Ask the children of this world what it is in their account that makes the times bad, and they will tell you, Scarcity of money, decay of trade, and the desolations of war, make the times bad. But the scripture lays the badness of the times upon causes of another nature. Ti2 3:1, Perilous times shall come, for iniquity shall abound; and that is the thing David here complains of. 1. When there is a general decay of piety and honesty among men the times are then truly bad (Psa 12:1): When the godly man ceases and the faithful fail. Observe how these two characters are here put together, the godly and the faithful. As there is no true policy, so there is no true piety, without honesty. Godly men are faithful men, fast men, so they have sometimes been called; their word is as confirming as their oath, as binding as their bond; they make conscience of being true both to God and man. They are here said to cease and fail, either by death or by desertion, or by both. Those that were godly and faithful were taken away, and those that were left had sadly degenerated and were not what they had been; so that there were few or no good people that were Israelites indeed to be met with. Perhaps he meant that there were no godly faithful men among Saul's courtiers; if he meant there were few or none in Israel, we hope he was under the same mistake that Elijah was, who thought he only was left alone, when God had 7000 who kept their integrity (Rom 11:3); or he meant that there were few in comparison; there was a general decay of religion and virtue (and the times are bad, very bad, when it is so), not a man to be found that executes judgment, Jer 5:1. 2. When dissimulation and flattery have corrupted and debauched all conversation, then the times are very bad (Psa 12:2), when men are generally so profligate that they make no conscience of a lie, are so spiteful as to design against their neighbours the worst of mischiefs, and yet so base as to cover the design with the most specious and plausible pretences and professions of friendship. Thus they speak vanity (that is, falsehood and a lie) every one to his neighbour, with flattering lips and a double heart. They will kiss and kill (as Joab did Abner and Amasa in David's own time), will smile in your face and cut your throat. This is the devil's image complete, a complication of malice and falsehood. The times are bad indeed when there is no such thing as sincerity to be met with, when an honest man knows not whom to believe nor whom to trust, nor dares put confidence in a friend, in a guide, Mic 7:5, Mic 7:6; Jer 9:4, Jer 9:5. Woe to those who help to make the times thus perilous. 3. When the enemies of God, and religion, and religious people, are impudent and daring, and threaten to run down all that is just and sacred, then the times are very bad, when proud sinners have arrived at such a pitch of impiety as to say, "With our tongue will we prevail against the cause of virtue; our lips are our own and we may say what we will; who is lord over us, either to restrain us or to call us to an account?" Psa 12:4. This bespeaks, (1.) A proud conceit of themselves and confidence in themselves, as if the point were indeed gained by eating forbidden fruit, and they were as gods, independent and self-sufficient, infallible in their knowledge of good and evil and therefore fit to be oracles, irresistible in their power and therefore fit to be lawgivers, that could prevail with their tongues, and, like God himself, speak and it is done. (2.) An insolent contempt of God's dominion as if he had no propriety in them - Our lips are our own (an unjust pretension, for who made man's mouth, in whose hand is his breath, and whose is the air he breathes in?) and as if he had no authority either to command them or to judge them: Who is Lord over us? Like Pharaoh, Exo 5:1. This is as absurd and unreasonable as the former; for he in whom we live, and move, and have our being, must needs be, by an indisputable title, Lord over us. 4. When the poor and needy are oppressed, and abused, and puffed at, then the times are very bad. This is implied (Psa 12:5) where God himself takes notice of the oppression of the poor and the sighing of the needy; they are oppressed because they are poor, have all manner of wrong done them merely because they are not in a capacity to right themselves. Being thus oppressed, they dare not speak for themselves, lest their defence should be made their offence; but they sigh, secretly bemoaning their calamities, and pouring out their souls in sighs before God. If their oppressors be spoken to on their behalf, they puff at them, make light of their own sin and the misery of the poor, and lay neither to heart; see Psa 10:5. 5. When wickedness abounds, and goes barefaced, under the protection and countenance of those in authority, then the times are very bad, Psa 12:8. When the vilest men are exalted to places of trust and power (who, instead of putting the laws in execution against vice and injustice and punishing the wicked according to their merits, patronise and protect them, give them countenance, and support their reputation by their own example), then the wicked walk on every side; they swarm in all places, and go up and down seeking to deceive, debauch, and destroy others; they are neither afraid nor ashamed to discover themselves; they declare their sin as Sodom and there is none to check or control them. Bad men are base men, the vilest of men, and they are so though they are ever so highly exalted in this world. Antiochus the illustrious the scripture calls a vile person, Dan 11:21. But it is bad with a kingdom when such are preferred; no marvel if wickedness then grows impudent and insolent. When the wicked bear rule the people mourn. II. Let us now see what good thoughts we are here furnished with for such bad times; and what times we may yet be reserved for we cannot tell. When times are thus bad it is comfortable to think, 1. That we have a God to go to, from whom we may ask and expect the redress of all our grievances. This he begins with (Psa 12:1): "Help, Lord, for the godly man ceaseth. All other helps and helpers fail; even the godly and faithful, who should lend a helping hand to support the dying cause of religion, are gone, and therefore whither shall we seek but to thee?" Note, When godly faithful people cease and fail it is time to cry, Help, Lord! The abounding of iniquity threatens a deluge. "Help, Lord, help the virtuous; few seek to hold fast their integrity, and to stand in the gap; help to save thy own interest in the world from sinking. It is time for thee, Lord, to work." 2. That God will certainly reckon with false and proud men, and will punish and restrain their insolence. They are above the control of men and set them at defiance. Men cannot discover the falsehood of flatterers, nor humble the haughtiness of those that speak proud things; but the righteous God will cut off all flattering lips, that give the traitor's kiss and speak words softer then oil when war is in the heart; he will pluck out the tongue that speaks proud things against God and religion, Psa 12:3. Some translate it as a prayer, "May God cut off those false and spiteful lips." Let lying lips be put to silence. 3. That God will, in due time, work deliverance for his oppressed people, and shelter them from the malicious designs of their persecutors (Psa 12:5): Now, will I arise, saith the Lord. This promise of God, which David here delivered by the spirit of prophecy, is an answer to that petition which he put up to God by the spirit of prayer. "Help, Lord," says he; "I will," says God; "here I am, with seasonable and effectual help." (1.) It is seasonable, in the fittest time. [1.] When the oppressors are in the height of their pride and insolence - when they say, Who is lord over us? - then is God's time to let them know, to their cost, that he is above them. [2.] When the oppressed are in the depth of their distress and despondency, when they are sighing like Israel in Egypt by reason of the cruel bondage, then is God's time to appear for them, as for Israel when they were most dejected and Pharaoh was most elevated. Now will I arise. Note, There is a time fixed for the rescue of oppressed innocency; that time will come, and we may be sure it is the fittest time, Psa 102:13. (2.) It is effectual: I will set him in safety, or in salvation, not only protect him, but restore him to his former prosperity, will bring him out into a wealthy place (Psa 66:12), so that, upon the whole, he shall lose nothing by his sufferings. 4. That, though men are false, God is faithful; though they are not to be trusted, God is. They speak vanity and flattery, but the words of the Lord are pure words (Psa 12:6), not only all true, but all pure, like silver tried in a furnace of earth or a crucible. It denotes, (1.) The sincerity of God's word, every thing is really as it is there represented and not otherwise; it does not jest with us, not impose upon us, nor has it any other design towards us than our own good. (2.) The preciousness of God's word; it is of great and intrinsic value, like silver refined to the highest degree; it has nothing in it to depreciate it. (3.) The many proofs that have been given of its power and truth; it has been often tried, all the saints in all ages have trusted it and so tried it, and it never deceived them nor frustrated their expectation, but they have all set to their seal that God's word is true, with an Experto crede - Trust one that has made trial; they have found it so. Probably this refers especially to these promises of succouring and relieving the poor and oppressed. Their friends put them in hopes that they will do something for them, and yet prove a broken reed; but the words of God are what we may rely upon; and the less confidence is to be put in men's words let us with the more assurance trust in God's word. 5. That God will secure his chosen remnant to himself, how bad soever the times are (Psa 12:7): Thou shalt preserve them from this generation for ever. This intimates that, as long as the world stands, there will be a generation of proud and wicked men in it, more or less, who will threaten by their wretched arts to ruin religion, by wearing out the saints of the Most High, Dan 7:25. But let God alone to maintain his own interest and to preserve his own people. He will keep them from this generation, (1.) From being debauched by them and drawn away from God, from mingling with them and learning their works. In times of general apostasy the Lord knows those that are his, and they shall be enabled to keep their integrity. (2.) From being destroyed and rooted out by them. The church is built upon a rock, and so well fortified that the gates of hell shall not prevail against it. In the worst of times God has his remnant, and in every age will reserve to himself a holy seed and preserve that to his heavenly kingdom. In singing this psalm, and praying it over, we must bewail the general corruption of manners, thank God that things are not worse than they are, but pray and hope that they will be better in God's due time.
Tyndale Open Study Notes
Ps 12 This community lament seeks the Lord’s help against the prevalence of evil. Because of the Lord’s answer, the godly can face the future knowing that God protects them. 12:1-4 Evil becomes so pervasive that the godly pray for rescue (Isa 57:1; Mic 7:2; cp. Pss 1:6; 37:20; 58:7; 104:35).
Psalms 12:1
The Godly Are No More
1Help, O LORD, for the godly are no more; the faithful have vanished from among men. 2They lie to one another; they speak with flattering lips and a double heart.
- Scripture
- Sermons
- Commentary
Preserve the Word
By Richard Wurmbrand4.5K57:24PSA 12:1
This sermon shares the powerful testimony of a man who endured 14 years in communist jails, highlighting the joy of seeing children, the physical challenges faced in prison, the struggle to remember prayers, the importance of focusing on the heart of God, and the miraculous transformation experienced through faith and love. It emphasizes the need to preserve and honor the Word of God, the impact of suffering and persecution on believers, and the call to support and remember those still facing persecution in communist and Muslim countries.
The Destiny of Man
By David Wilkerson2.9K55:30GEN 11:4PSA 12:1PSA 12:8JER 5:1EZK 22:30MAT 6:33REV 16:15In this sermon, the preacher emphasizes the importance of understanding and fulfilling our destiny as Christians. He explains that our destiny is to live for the glory and honor of the Lord, according to His mind and will. However, when Adam and Eve chose to live for themselves, they were driven out of the garden and experienced sweat, murder, hate, anxiety, and fear. The preacher highlights the misery and pain that many Christians experience when they lose sight of their reason for being created. He encourages believers to seek their destiny and find completeness and fullness in Jesus. The destiny of every human being is summed up in Colossians 1:16, which states that all things were created by Jesus and for Him.
Where Have You Taken Jesus?
By Carter Conlon2.0K58:50ReligiosityPSA 12:1ISA 60:1EZK 6:14JHN 20:11In this sermon, the speaker addresses the struggle of being in a religious environment that is disconnected from the true heart of God. They emphasize the importance of being touched by the life of Jesus Christ and the dissatisfaction that comes from seeking fulfillment in man-made ideas and theories about building God's kingdom. The speaker encourages listeners to cry out to God and believe that He will reveal Himself again. They draw parallels to the story of Mary at the sepulcher and highlight the power of God's plan that cannot be stopped. The sermon concludes with a vivid description of the darkness surrounding the crucifixion of Jesus and the ultimate victory that God has in store.
Blood Covenant - Part 8
By Bob Phillips1.3K49:33PSA 12:1LUK 12:34LUK 14:15LUK 14:18In this sermon, the preacher emphasizes the importance of examining one's heart and letting go of any doctrines or traditions that hinder the fear of God. He encourages the listeners to ask God to reinstate the fear of Him in their lives, as it is the key to walking in righteousness and avoiding stumbling in sin. The preacher then shares a parable about a man who invited many guests to a dinner, but they all made excuses and did not attend. He relates this to the lack of readiness and watchfulness for the coming of Jesus, urging the listeners to be prepared and vigilant for His return.
Ye Are the Light of the World - Part 4
By Roy Daniel1.3K07:36PSA 12:1
This sermon emphasizes the importance of showing Jesus in our lives and loving others as Christ loved us. It reflects on the impact of godly individuals who deeply cared for souls and were willing to reach out to the lost, even at personal cost. The speaker calls for introspection on whether we are truly demonstrating love and charity towards those in need of salvation, urging a heartfelt repentance and a desire to love others as Christ did, sacrificially and unconditionally.
A Burden for God's Name and His Kingdom
By Zac Poonen78655:22PSA 12:1
This sermon emphasizes the importance of hallowing God's name, seeking His kingdom, and doing His will on earth as it is in heaven. It addresses the need for godly leaders, the dangers of lies and flattery in preaching, and the importance of preserving the glory of the Lord in the church. The speaker urges the congregation to have a burning passion to honor God's name, follow Jesus on earth, and be faithful in all aspects of life.
Helps for Your Prayer Life
By Dan Biser7751:12:05Prayer LifeEXO 34:6PSA 12:1PSA 46:1PSA 119:11ISA 41:10MAT 6:33LUK 18:1In this sermon, the speaker reflects on the loving kindness and praise of the Lord, emphasizing the importance of acknowledging and sharing what God has done in our lives. The speaker shares a personal testimony and encourages others to testify about answered prayers and experiences with God. The sermon transitions from teaching to preaching, with the speaker expressing a sense of obligation to share what God has revealed to them. The speaker highlights the gift of life and the need to cherish and fulfill God's purpose for our lives, contrasting it with the emptiness and dissatisfaction of living according to worldly ways. The sermon also explores the attributes of the Trinity and encourages the congregation to attribute their experiences of God's power and cleansing to Him.
(How to Understand the Kjv Bible) 41 Psalm 12
By Keith Simons5021:59Trust in God's ProtectionKJV BibleThe Power of WordsPSA 12:1Keith Simons teaches on Psalm 12, emphasizing the contrast between evil words and the pure words of God. David laments the absence of godly and faithful individuals, surrounded by deceitful and flattering speech that takes advantage of others. He calls upon God for help, recognizing that the Lord will rise to defend the oppressed and preserve His people. Simons highlights the purity of God's words, likening them to refined silver, and reassures that despite the prevalence of wickedness, God will protect and sustain the faithful forever. The sermon encourages believers to trust in God's truth amidst a world filled with lies.
Explosion of Light, the White Horse, and the Chariots
By Mike Bickle251:29:56Prophetic MinistryYouth MovementPSA 12:1ISA 35:8MAT 5:8MAT 6:33ACT 2:17ROM 12:12CO 12:91TH 5:17HEB 12:1JAS 1:12Mike Bickle reflects on the prophetic history of the International House of Prayer, emphasizing the significant encounters and revelations that laid the foundation for a new expression of Christianity. He recounts the prophetic words given to him and Bob Jones about a coming youth movement characterized by intercession, holiness, extravagant giving, and prophetic ministry. Bickle highlights the importance of perseverance and the need for young leaders to remain focused amidst challenges, as they are called to usher in a global revival. He stresses that this movement is not just about music or prayer, but about a deep commitment to God's purposes and the salvation of souls.
My Heavenly Encounter in 1984
By Mike Bickle2043:50FaithfulnessProphetic VisionPSA 12:1LUK 22:311TI 1:18Mike Bickle shares his profound experiences and encounters with God, emphasizing the importance of prophetic words in guiding and inspiring believers to persevere in their faith. He recounts a significant meeting with Bob Jones, who prophesied about a youth movement and the need for dedicated champions in the faith amidst societal challenges. Bickle highlights the necessity of prayer for faithfulness, the raising up of champions, and the resilience to recover from personal failures. He encourages the congregation to commit to these prayers and to remain steadfast in their dedication to God, even when faced with trials and temptations. Ultimately, Bickle calls for a renewed commitment to God's purpose and the prophetic vision for the future.
When the Storm Doesn't Stop
By Shane Idleman1039:55Trusting GodFaith in TrialsPSA 11:1PSA 12:1Shane Idleman emphasizes the importance of turning to God during life's storms, using David's cries in Psalms 11-13 as a model for expressing our struggles and frustrations. He encourages believers to pour their hearts out to God, reminding them that it's essential to seek divine comfort rather than succumbing to bitterness or idleness. Idleman highlights that God tests the righteous, and through resistance, we can build our faith and character. He concludes with a call to rejoice in God's mercy and to maintain a heart of worship, even amidst trials, as a testament to God's faithfulness.
His Anointing (1 Samuel 16, 17)
By A.W. Pink0AnointingFaith and PatienceGEN 12:31SA 2:81SA 16:13PSA 12:1PSA 45:6ISA 59:19LUK 21:26ACT 2:30EPH 1:11HEB 6:12A.W. Pink emphasizes the significance of David's anointing in 1 Samuel 16 and 17, illustrating how it represents God's grace amidst Israel's spiritual decline. He highlights that David's rise to kingship foreshadows Christ, the ultimate Anointed One, and underscores the importance of faith and patience in the face of trials. Pink draws parallels between David's anointing and Christ's, noting that both endured suffering before their exaltation. He encourages believers to trust in God's promises and to seek His guidance in times of darkness, reminding them that God's grace is sufficient for those who truly rely on Him.
(Knowing God's Way) 4. How a Spiritual Movement Declines
By Zac Poonen0PSA 12:1MAT 16:3ACT 13:362CO 11:3COL 1:282TI 2:222TI 3:12TI 3:5HEB 8:11REV 2:4Zac Poonen preaches about the importance of sincere devotion to God in a world filled with deception and flattery. He emphasizes the need for believers to know God personally, not just through knowledge of the Bible, to avoid being led astray by cults and false teachings. Poonen warns about the dangers of seeking correctness in doctrine without pursuing personal devotion to Christ, highlighting the decline of movements that lose sight of true spirituality. He urges believers to seek shepherds after God's own heart, who prioritize building up believers in Christ rather than seeking personal gain or recognition.
How a Spiritual Movement Declines
By Zac Poonen0PSA 12:1MAT 16:3ACT 13:362CO 11:3COL 1:282TI 2:222TI 3:12TI 3:5HEB 8:11REV 2:4Zac Poonen preaches about the importance of sincere devotion to God in a world filled with deception and flattery. He emphasizes the need for believers to know God personally, not just through knowledge of the Bible, to avoid being led astray by cults and false doctrines. Poonen warns about the dangers of losing personal devotion to Christ and the tendency for movements to decline after the passing of their founders, stressing the significance of shepherds after God's own heart who do not seek their own but build up believers in Christ.
Where Are They?
By L.A. Anderson0PSA 12:11CO 1:9GAL 5:72TI 2:13HEB 13:8L.A. Anderson preaches on the urgent cry for godly and faithful men in our day, reflecting on the disappearance of such individuals from previous generations. He emphasizes the importance of godliness and faithfulness, traits that are attainable by all, regardless of gifting. Despite the scarcity of these qualities in today's society, Anderson encourages believers to seek God's help in raising up a new generation of godly and faithful individuals who will walk closely with Jesus.
Pure Words
By Warren Wiersbe0PSA 12:1PSA 12:4JHN 10:4Warren Wiersbe delivers a sermon on the power of words as depicted in Psalms 12. He emphasizes the importance of standing for what is right, even when feeling deserted and alone in doing so. The psalm highlights the contrast between the prayers of the godly, the prideful speech of the wicked, and the promises of God. Wiersbe encourages listeners to find solace in God's pure and true promises amidst a world filled with lies and empty talk.
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 12:2-3) The sigh of supplication, הושׁיעה, has its object within itself: work deliverance, give help; and the motive is expressed by the complaint which follows. The verb גּמר to complete, means here, as in Psa 7:10, to have an end; and the ἁπ. λεγ. פּסס is equivalent to אפס in Psa 77:9, to come to the extremity, to cease. It is at once clear from the predicate being placed first in the plur., that אמוּנים in this passage is not an abstractum, as e.g., in Pro 13:17; moreover the parallelism is against it, just as in Pro 31:24. חסיד is the pious man, as one who practises חסד towards God and man. אמוּן, primary form אמוּן (plur. אמונים; whereas from אמוּן we should expect אמוּנים), - used as an adjective (cf. on the contrary Deu 32:20) here just as in Pro 31:24, Sa2 20:19, - is the reliable, faithful, conscientious man, literally one who is firm, i.e., whose word and meaning is firm, so that one can rely upon it and be certain in relation to it. (Note: The Aryan root man to remain, abide (Neo-Persic mânden), also takes a similar course, signifying usually "to continue in any course, wait, hope." So the old Persic man, Zend upaman, cf. μένειν with its derivatives which are applied in several ways in the New Testament to characterise πίστις.) We find similar complaints of the universal prevalence of wickedness in Mic 7:2; Isa 57:1; Jer 7:28, and elsewhere. They contain their own limitation. For although those who complain thus without pharisaic self-righteousness would convict themselves of being affected by the prevailing corruption, they are still, in their penitence, in their sufferings for righteousness' sake, and in their cry for help, a standing proof that humanity has not yet, without exception, become a massa perdita. That which the writer especially laments, is the prevailing untruthfulness. Men speak שׁוא (= שׁוא from שׁוא), desolation and emptiness under a disguise that conceals its true nature, falsehood (Psa 41:7), and hypocrisy (Job 35:13), ἕκαστος πρὸς τὸν πλησίον αὐτοῦ (lxx, cf. Eph 4:25, where the greatness of the sin finds its confirmation according to the teaching of the New Testament: ὅτι ἐσμὲν ἀλλήλων μέλη). They speak lips of smoothnesses (חלקות, plural from חלקה, laevitates, or from חלק, laevia), i.e., the smoothest, most deceitful language (accusative of the object as in Isa 19:18) with a double heart, inasmuch, namely, as the meaning they deceitfully express to others, and even to themselves, differs from the purpose they actually cherish, or even (cf. Ch1 12:33 בלא לב ולב, and Jam 1:8 δίψυχος, wavering) inasmuch as the purpose they now so flatteringly put forth quickly changes to the very opposite.
John Gill Bible Commentary
Help, Lord, for the godly man ceaseth,.... A godly man, according to the notation of the word (z), is one that has received grace and mercy of the Lord; as pardoning mercy, justifying and adopting grace; and who has principles of grace, goodness, and holiness, wrought in him; who fears the Lord, and serves him acceptably, with reverence and godly fear, and sorrows for sin, after a godly sort; who loves the Lord, and hopes and believes in him; who is regenerated and sanctified by the Spirit of God, and is a true worshipper of God, and lives in all holy conversation and godliness; and, particularly, is "beneficent", "kind", and "merciful" (a) unto men: such may be said to "cease" when there are but few of them; when their number is greatly reduced (b), either by death, or when such who have seemed, and have been thought to be so, prove otherwise: in a view of which, the psalmist prays for help and salvation; "help", or "save" (c) Lord; meaning himself, being destitute of the company, counsel, and assistance of good and gracious men; or the cause and interest of religion, which he feared would sink by the ceasing of godly men. When all friends and refuge fail, saints betake themselves to God, and their salvation is of him; and he is their present help in a time of trouble; and he saves and reserves for himself a number in the worst of times; as he did in Elijah's time, who thought there was no godly man left but himself; see Rom 11:1; for the faithful fail from among the children of men; so that there are none left among them but carnal, unregenerate, ungodly, and unfaithful men. The "faithful" are such who are upright in heart and conversation; who trust in the Lord, and believe in the Messiah; who abide by the truths and ordinances of God; and are faithful in what is committed to their trust, whether they be gifts of nature, Providence, or grace; and to their fellow Christians, in advising, reproving, &c. when needful: these may fail in the exercise of grace, and in the discharge of duty, but not so as to perish eternally. The words design the paucity of them, and the sad degeneracy of the times to which they refer: and they may belong either to the times of David, when Saul's courtiers flattered him, and spoke evil of David; when the men of Keilah intended to have delivered him up; when the Ziphites discovered him to Saul, and invited him to come and take him; or when Absalom rose up in rebellion against him, and so many of the people fell off from him: or else to the times of Christ; the people of the Jews in his age were a wicked and faithless generation; and even among his own disciples there was great want of fidelity: one betrayed him, another denied him, and all forsook him and fled; after his death, some doubted his being the Redeemer, and one of them could not believe he was risen from the dead, when he was. And these words may be applied to the antichristian times, the times of the grand apostasy, and falling away from the faith, upon the revealing of the man of sin; since which the holy city is trodden under foot; the witnesses prophesy in sackcloth; and the church is in the wilderness, and is hid there. Yea, to the second coming of Christ, when there will be great carnality and security, and little faith found in the earth. A like complaint with this see in Isa 57:1. (z) "passive pro beneficiario, sive alterius beneficiis gratiosis cumulato", Gejerus. (a) "Misericors", Pagninus, Mariana; beneficus, Junius & Tremellius, Piscator. (b) "Rari quippe boni", &c. Juvenal. Satyr. 13. v. 36. (c) "serva", Pagninus, Cocceius; "da salutem", Junius & Tremellius.
Matthew Henry Bible Commentary
This psalm furnishes us with good thoughts for bad times, in which, though the prudent will keep silent (Amo 5:13) because a man may then be made an offender for a word, yet we may comfort ourselves with such suitable meditations and prayers as are here got ready to our hand. I. Let us see here what it is that makes the times bad, and when they may be said to be so. Ask the children of this world what it is in their account that makes the times bad, and they will tell you, Scarcity of money, decay of trade, and the desolations of war, make the times bad. But the scripture lays the badness of the times upon causes of another nature. Ti2 3:1, Perilous times shall come, for iniquity shall abound; and that is the thing David here complains of. 1. When there is a general decay of piety and honesty among men the times are then truly bad (Psa 12:1): When the godly man ceases and the faithful fail. Observe how these two characters are here put together, the godly and the faithful. As there is no true policy, so there is no true piety, without honesty. Godly men are faithful men, fast men, so they have sometimes been called; their word is as confirming as their oath, as binding as their bond; they make conscience of being true both to God and man. They are here said to cease and fail, either by death or by desertion, or by both. Those that were godly and faithful were taken away, and those that were left had sadly degenerated and were not what they had been; so that there were few or no good people that were Israelites indeed to be met with. Perhaps he meant that there were no godly faithful men among Saul's courtiers; if he meant there were few or none in Israel, we hope he was under the same mistake that Elijah was, who thought he only was left alone, when God had 7000 who kept their integrity (Rom 11:3); or he meant that there were few in comparison; there was a general decay of religion and virtue (and the times are bad, very bad, when it is so), not a man to be found that executes judgment, Jer 5:1. 2. When dissimulation and flattery have corrupted and debauched all conversation, then the times are very bad (Psa 12:2), when men are generally so profligate that they make no conscience of a lie, are so spiteful as to design against their neighbours the worst of mischiefs, and yet so base as to cover the design with the most specious and plausible pretences and professions of friendship. Thus they speak vanity (that is, falsehood and a lie) every one to his neighbour, with flattering lips and a double heart. They will kiss and kill (as Joab did Abner and Amasa in David's own time), will smile in your face and cut your throat. This is the devil's image complete, a complication of malice and falsehood. The times are bad indeed when there is no such thing as sincerity to be met with, when an honest man knows not whom to believe nor whom to trust, nor dares put confidence in a friend, in a guide, Mic 7:5, Mic 7:6; Jer 9:4, Jer 9:5. Woe to those who help to make the times thus perilous. 3. When the enemies of God, and religion, and religious people, are impudent and daring, and threaten to run down all that is just and sacred, then the times are very bad, when proud sinners have arrived at such a pitch of impiety as to say, "With our tongue will we prevail against the cause of virtue; our lips are our own and we may say what we will; who is lord over us, either to restrain us or to call us to an account?" Psa 12:4. This bespeaks, (1.) A proud conceit of themselves and confidence in themselves, as if the point were indeed gained by eating forbidden fruit, and they were as gods, independent and self-sufficient, infallible in their knowledge of good and evil and therefore fit to be oracles, irresistible in their power and therefore fit to be lawgivers, that could prevail with their tongues, and, like God himself, speak and it is done. (2.) An insolent contempt of God's dominion as if he had no propriety in them - Our lips are our own (an unjust pretension, for who made man's mouth, in whose hand is his breath, and whose is the air he breathes in?) and as if he had no authority either to command them or to judge them: Who is Lord over us? Like Pharaoh, Exo 5:1. This is as absurd and unreasonable as the former; for he in whom we live, and move, and have our being, must needs be, by an indisputable title, Lord over us. 4. When the poor and needy are oppressed, and abused, and puffed at, then the times are very bad. This is implied (Psa 12:5) where God himself takes notice of the oppression of the poor and the sighing of the needy; they are oppressed because they are poor, have all manner of wrong done them merely because they are not in a capacity to right themselves. Being thus oppressed, they dare not speak for themselves, lest their defence should be made their offence; but they sigh, secretly bemoaning their calamities, and pouring out their souls in sighs before God. If their oppressors be spoken to on their behalf, they puff at them, make light of their own sin and the misery of the poor, and lay neither to heart; see Psa 10:5. 5. When wickedness abounds, and goes barefaced, under the protection and countenance of those in authority, then the times are very bad, Psa 12:8. When the vilest men are exalted to places of trust and power (who, instead of putting the laws in execution against vice and injustice and punishing the wicked according to their merits, patronise and protect them, give them countenance, and support their reputation by their own example), then the wicked walk on every side; they swarm in all places, and go up and down seeking to deceive, debauch, and destroy others; they are neither afraid nor ashamed to discover themselves; they declare their sin as Sodom and there is none to check or control them. Bad men are base men, the vilest of men, and they are so though they are ever so highly exalted in this world. Antiochus the illustrious the scripture calls a vile person, Dan 11:21. But it is bad with a kingdom when such are preferred; no marvel if wickedness then grows impudent and insolent. When the wicked bear rule the people mourn. II. Let us now see what good thoughts we are here furnished with for such bad times; and what times we may yet be reserved for we cannot tell. When times are thus bad it is comfortable to think, 1. That we have a God to go to, from whom we may ask and expect the redress of all our grievances. This he begins with (Psa 12:1): "Help, Lord, for the godly man ceaseth. All other helps and helpers fail; even the godly and faithful, who should lend a helping hand to support the dying cause of religion, are gone, and therefore whither shall we seek but to thee?" Note, When godly faithful people cease and fail it is time to cry, Help, Lord! The abounding of iniquity threatens a deluge. "Help, Lord, help the virtuous; few seek to hold fast their integrity, and to stand in the gap; help to save thy own interest in the world from sinking. It is time for thee, Lord, to work." 2. That God will certainly reckon with false and proud men, and will punish and restrain their insolence. They are above the control of men and set them at defiance. Men cannot discover the falsehood of flatterers, nor humble the haughtiness of those that speak proud things; but the righteous God will cut off all flattering lips, that give the traitor's kiss and speak words softer then oil when war is in the heart; he will pluck out the tongue that speaks proud things against God and religion, Psa 12:3. Some translate it as a prayer, "May God cut off those false and spiteful lips." Let lying lips be put to silence. 3. That God will, in due time, work deliverance for his oppressed people, and shelter them from the malicious designs of their persecutors (Psa 12:5): Now, will I arise, saith the Lord. This promise of God, which David here delivered by the spirit of prophecy, is an answer to that petition which he put up to God by the spirit of prayer. "Help, Lord," says he; "I will," says God; "here I am, with seasonable and effectual help." (1.) It is seasonable, in the fittest time. [1.] When the oppressors are in the height of their pride and insolence - when they say, Who is lord over us? - then is God's time to let them know, to their cost, that he is above them. [2.] When the oppressed are in the depth of their distress and despondency, when they are sighing like Israel in Egypt by reason of the cruel bondage, then is God's time to appear for them, as for Israel when they were most dejected and Pharaoh was most elevated. Now will I arise. Note, There is a time fixed for the rescue of oppressed innocency; that time will come, and we may be sure it is the fittest time, Psa 102:13. (2.) It is effectual: I will set him in safety, or in salvation, not only protect him, but restore him to his former prosperity, will bring him out into a wealthy place (Psa 66:12), so that, upon the whole, he shall lose nothing by his sufferings. 4. That, though men are false, God is faithful; though they are not to be trusted, God is. They speak vanity and flattery, but the words of the Lord are pure words (Psa 12:6), not only all true, but all pure, like silver tried in a furnace of earth or a crucible. It denotes, (1.) The sincerity of God's word, every thing is really as it is there represented and not otherwise; it does not jest with us, not impose upon us, nor has it any other design towards us than our own good. (2.) The preciousness of God's word; it is of great and intrinsic value, like silver refined to the highest degree; it has nothing in it to depreciate it. (3.) The many proofs that have been given of its power and truth; it has been often tried, all the saints in all ages have trusted it and so tried it, and it never deceived them nor frustrated their expectation, but they have all set to their seal that God's word is true, with an Experto crede - Trust one that has made trial; they have found it so. Probably this refers especially to these promises of succouring and relieving the poor and oppressed. Their friends put them in hopes that they will do something for them, and yet prove a broken reed; but the words of God are what we may rely upon; and the less confidence is to be put in men's words let us with the more assurance trust in God's word. 5. That God will secure his chosen remnant to himself, how bad soever the times are (Psa 12:7): Thou shalt preserve them from this generation for ever. This intimates that, as long as the world stands, there will be a generation of proud and wicked men in it, more or less, who will threaten by their wretched arts to ruin religion, by wearing out the saints of the Most High, Dan 7:25. But let God alone to maintain his own interest and to preserve his own people. He will keep them from this generation, (1.) From being debauched by them and drawn away from God, from mingling with them and learning their works. In times of general apostasy the Lord knows those that are his, and they shall be enabled to keep their integrity. (2.) From being destroyed and rooted out by them. The church is built upon a rock, and so well fortified that the gates of hell shall not prevail against it. In the worst of times God has his remnant, and in every age will reserve to himself a holy seed and preserve that to his heavenly kingdom. In singing this psalm, and praying it over, we must bewail the general corruption of manners, thank God that things are not worse than they are, but pray and hope that they will be better in God's due time.
Tyndale Open Study Notes
Ps 12 This community lament seeks the Lord’s help against the prevalence of evil. Because of the Lord’s answer, the godly can face the future knowing that God protects them. 12:1-4 Evil becomes so pervasive that the godly pray for rescue (Isa 57:1; Mic 7:2; cp. Pss 1:6; 37:20; 58:7; 104:35).