Psalm 12

Introduction.—Much in the manner of Elijah, who complained that “I, even I only, am left” (1 Kings 19:10), Ps. 12 begins by decrying the general wickedness of society. The prayer of the psalmist for deliverance is speedily answered, and God interposes to protect His own. The eight verses of the psalm make four regular stanzas.

On the superscription see pp. 616, 629.

1. Help, Lord. Or, “Save, Jehovah.” The answer to the psalmist’s prayer is given in v. 5.

Ceaseth. Like Elijah, the psalmist thinks that no one in the land but him is faithful to God (see 1 Kings 19:10; cf. Micah 7:2). “Faithful” is parallel in meaning to “godly.” For the moment, national degeneracy seems well-nigh universal, and the psalmist forgets the “remnant,” the “little flock,” to which he refers in vs. 5, 7. We should beware of overemphasizing the idea that the devout are always a small minority. Jesus declared, “Other sheep I have, which are not of this fold” (John 10:16). He has many faithful ones of whom we may know nothing. Compare God’s declaration to Elijah (1 Kings 19:18).

2. Vanity. Or, “falsehood.”

A double heart. Literally, “heart and a heart.” They think one thing and say another. No confidence can be placed in a person who has one heart to speak his words and another heart to conceal his purposes.

3. Proud things. Literally, “great things.” Verse 4 reports these proud sayings.

4. Tongue. They use speech to accomplish their evil purposes. They arm themselves with lies and deceit. Instead of using open violence they depend upon their powers of persuasion, and use for ignoble purposes that gift which God designed should bring only blessing to mankind. “Of all the gifts we have received from God, none is capable of being a greater blessing than this [the gift of speech]” (COL 335). In this gift man should recognize one of his greatest responsibilities.

Our own. Literally, “with us”; on our side, as forces at our command.

Lord over us. To control our use of speech, so as to hold us responsible for the things that we say. Many who admit responsibility for their actions are unwilling to take any responsibility for their words. Such should heed the Saviour’s injunction (Matt. 12:37).

5. For. Or, “on account of,” “because of.” God now proceeds to answer the psalmist’s prayer.

Arise. When the proper time comes for God to intervene, after the oppressors have had sufficient opportunity to reveal their evil intentions, God asserts His divine judgment (see Ex. 2:24). The word “arise,” spoken of God’s coming to judgment to intervene on behalf of His suffering children, is frequent in the psalms (see Ps. 3:7; Ps. 9:19; 10:12).

Puffeth. Compare the use of the word in Ps. 10:5.

6. Pure words. This is a typical wisdom proverb. In contrast with the lies of the wicked referred to in vs. 2–4, the words of God are uttered without any mixture of falsehood.

As silver. The idea is that God’s words are perfectly pure, as if, like silver, they had been passed through the fire seven times. In common with its use in other Oriental languages, “seven” is a symbol of perfection, of completeness. O that men’s words might be like those of their Maker (see Prov. 10:20; 25:11).

7. Shalt keep them. Those referred to in v. 5, those who are persecuted by deceitful men. God will guard and defend His saints (see Ps. 37).

Preserve them. Literally, “preserve us, or “preserve him,” the two forms being identical in the Hebrew vowelless script. If the psalmist had the singular in mind he was placing distinct emphasis on the individual.

Generation. The psalmist here refers to the race of flatterers, oppressors, liars, that were so numerous as to give the impression conveyed in v. 1.

8. Men. Evildoers abound when those who rule over them are corrupt. Corruption penetrates from rulers to those who are ruled by them. In spite of this realistic close to the poem, the general tenor of the psalm is one of confidence that God will defend the innocent.

Ellen G. White comments

1 5T 80

6 Ed 244; CG 539; 1T 431