Exegetical and Hermeneutical Commentary of Psalms 12:5
For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will set [him] in safety [from him that] puffeth at him.
5. Render: Because of the spoiling of the poor, because of the groaning of the needy. Cp. Exo 2:24.
Now will I arise &c.] Cp. Isa 33:10. The moment for action has at length come.
I will set him &c.] An obscure clause. Either (1) as R.V., I will set him in safety at whom they puff. Cp. Psa 10:5. The despised victim will be put beyond the reach of his tormentors. Or (2) as R.V. marg., I will set him in the safety he panteth for. Or perhaps (3) I will set him in safety when they pant for him; i.e. pursue him like wild beasts with gaping jaws ready to devour him. Cp. Psa 56:1-2; Amo 8:4.
Fuente: The Cambridge Bible for Schools and Colleges
5, 6. The Psalmist hears God’s answer, and affirms its trustworthiness.
Fuente: The Cambridge Bible for Schools and Colleges
For the oppression of the poor – That is, on account of the wrong done to the poor in the manner specified above – by the abuse of the power of speech. On account of the slanders uttered against them, or the frauds perpetrated on them by the abuse of this power. The reference is to the wrongs done when no confidence could be placed in mens words; when they uttered words of vanity and flattery Psa 12:2; when promises were made only to be broken, and obligations assumed never to be fulfilled. In such a state of things the poor were the most likely to suffer. In performing service for others – in daily labor on a farm or in a mechanical employment – they would depend for support, on the promises made by their employers; and when their pay was withheld, they and their families must suffer. Compare Jam 5:4. Rich men, having other resources, would not thus suffer; but the poor must always suffer when there is in the community a disregard of the obligation of promises. In like manner, the poor would be most likely to be taken in by the acts of unprincipled men, and to be deceived in their small dealings with them. Other classes of the community would be on their guard; but the poor, unacquainted with the arts of cunning men, are always liable – though on a small scale, yet of importance to them – to be wronged by the false statements and promises of those against whom they can have no redress.
For the sighing of the needy … – The word needy here is synonymous with poor. It refers to those in humble circumstances, who were especially liable to be wronged by deceitful statements and promises.
I will set him in safety – I will make him safe. I will save him from the evils which they thought to bring upon him. The general idea is, that God is the vindicator of the poor and the oppressed.
From him that puffeth at him – Prof. Alexander renders this, I will place in safety him that shall pant for it. Gesenius renders it, whom they puffed at; that is, the oppressed. The language in the original is difficult. It may mean either he pants for it, or he puffs at him; and the meaning can only be determined by the connection. That would rather seem to be what is indicated in our common version; to wit, that the persons referred to as oppressing the poor and needy, puffed at them; that is, they looked upon them with contempt, and felt that with a puff of their breath they could blow them away. They regarded them as insignificant and worthless. By this construction, also, the connection with the main statement will be best preserved – that the injury referred to in the psalm was done by words, by the breath of the mouth – thus indicating that by a word or a breath they could destroy them.
Fuente: Albert Barnes’ Notes on the Bible
Psa 12:5
For the oppression of the poor, for the sighing of the needy, now will I arise, with the Lord; I will set him in safety from him that puffeth at him.
The poor set in safety
Gods family in all ages have resembled each other. Hence the Word of God is rich in consolation.
I. Gods Word deals with and is addressed to characters. Two such are named.
1. The poor–the poor in spirit, conscious that they have no good in themselves. God brings all His people to this state.
2. The oppression of the poor. Poverty gives room for oppression. The rich are not oppressed. And so it is spiritually. Hezekiah, near to death, cries out, Lord, I am oppressed; undertake for me. The law on a mans conscience does this. It strikes the dying dead. Thus the Lord deals with His people to bring them down. But their sighing is a sign of life. The dead in sin feel nothing. They may have alarming fears of hell, but no trouble of conscience; they, as Isaiah says, may cry for sorrow of heart and howl for vexation of spirit, but they do not cry unto God with their heart when they howl upon their beds.
II. For the sighing of the needy. A man may be poor without being needy, without having any desire for what he does not possess; he may be content with his poverty.
1. But the needy are they who are not content, who feel and utter their need. This is true of spiritual things. He is full of needs. He wants more and more of the grace of Jesus.
2. He sighs. He is sighing after God, sighing unto the Lord under the burden of his sins; he wants the light, life, liberty, peace of the Gospel of God.
III. The answer to these cries.
1. Now will I arise. As if the Lord had been looking on but sitting still; as a father may watch his child at play, but let him perceive the child in danger, then will he start up and rush to the rescue. It is this sitting still of the Lord that so puzzles and perplexes Gods family; that He should seem to take no notice of them. But He will not be always so. A time is fixed when He will arise. 2. I will set in safety,. . . puffeth at him. Then poor people are puffed at, not only poor and oppressed. Yes, for Satan in one that puffs at them. Sinners do also. And saints can do it to. Then much of pride and annoyance are to be found in Gods children. But the Lord will set them in safety. Not, perhaps, deliver them, but set them in Himself, a safe spot indeed. And there is the puff of flattery, and of enmity. Through much tribulation we must enter the Kingdom. But thither we shall be brought. (J. C. Philpot.)
Divine interposition in time of great peril
On one occasion, being driven from my station, two teachers and myself escaped for our lives to another missionary station at the other end of the island. We remained there for some time, and one afternoon, tired with watching (for the savages were constantly trying to take our lives) I fell fast asleep. About nine at night a retriever dog, that had been trained to warn me of approaching danger, sprang upon me and awakened me. I jumped up and saw a number of savages approaching; they went to the beautiful new church and set it on fire. I called the other missionary, and told him that in a few moments our house would be in flames. He suggested that we should prepare for the great change, for that night we would be with Jesus. He prayed to God to have mercy upon us. I went out and pulled the fence down that joined the church to the house. I was quickly surrounded by the savages, who lifted their clubs to strike me. Jesus has all power in heaven and earth; no blow could be struck without His permission. I defy you, in the name of Jesus! I shouted; you think I am alone, but my God is here. He will protect me. I defy you, in the name of Jesus! Just as I uttered those words a tornado burst upon us. The wind blew the flames from our house, and the rain soon extinguished the fire. The savages were affrighted. They said, Jehovah God is fighting for them, and then disappeared into the neighbouring wood. The age of miracles has passed, but the God of miracles still lives and reigns. I firmly believe that in answer to prayer God sent that tornado. (J. Paton.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. For the oppression of the poor] This seems to refer best to the tribulations which the poor Israelites suffered while captives in Babylon. The Lord represents himself as looking on and seeing their affliction; and, hearing their cry, he determines to come forward to their help.
Now will I arise] I alone delivered them into the hands of their enemies, because of their transgressions; I alone can and will deliver them from the hands of their enemies; and the manner of their deliverance shall show the power and influence of their God.
From him that puffeth at him.] Here is much interpolation to make out a sense. Several of the versions read, “I will give him an open salvation.” My work shall be manifest.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For the oppression of the poor; oppressed by Saul through the instigation and artifices of his fawning courtiers.
Now; speedily, sooner than they imagine or expect. From him that puffeth at him, i.e. from him that despiseth him, and hopeth to destroy him with a puff of breath, or a parcel of words. See this phrase Psa 10:5. Only there it is construed with beth, and here with lamed; which may make some difference. And the supplement in our translation may seem to be large, and not necessary. And the place is and may be otherwise rendered according to the Hebrew, without any such large supplement,
I will set him (to wit, the needy last mentioned; so it is an ellipsis of the pronoun, which is most frequent)
in safety: he (to wit, the Lord, mentioned before) shall speak (as this verb signifies, Pro 6:19; 14:5; 19:5,9, i.e. shall speak comfortably, by a synecdoche; or shall speak plainly, as this verb is used, Pro 12:17; Hab 2:3) to him, i.e. to the needy here mentioned. Or, he, i.e. God, shall speak (to wit, in his wrath, as it is expressed, Psa 2:5) to him, who is the cause of his oppression, of whom he speaks Psa 12:3,4. Or, shall puff at him, as he used to do at his enemies, Psa 10:5.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. The writer intimates hisconfidence by depicting God’s actions (compare Psa 9:19;Psa 10:12) as coming to save thepoor at whom the wicked sneer (Ps10:5).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For the oppression of the poor,…. The servants and people of God, who, for the most part, are poor in a temporal sense, and are all of them, and always, so in a spiritual sense, standing continually in need of fresh supplies of grace; and being often afflicted, as the word signifies, are mean and despicable in the eyes of the men of this world, and so oppressed by them, as the poor generally are by the rich; and as the people of Israel were oppressed by the Egyptians, so are the people of God by antichrist, and by his tyrannical laws and edicts, and by such haughty and insolent persons as before described;
for the sighing of the needy; who groan under their oppressions; being stripped of all good things, their friends, and worldly substance, they sigh inwardly, and cry unto the Lord, who sees their oppressions, hears their groans; and though he cannot be moved, as men are, by anything without himself, yet, according to his abundant mercy and sovereign will, he appears and exerts himself on the behalf of his people, and for their relief and assistance;
now will I arise, saith the Lord; to have mercy on the poor and needy, and to avenge them on their oppressors, and free them from them. And this the Lord promises to do “now”, speedily, immediately; God arises in the most seasonable time, when his people are in the greatest straits, and in the utmost distress and herein displays his wisdom, power, and goodness. This is an answer to the petition of the psalmist in Ps 12:1;
I will set [him] in safety [from him that] puffeth at him; or “in salvation” i; in Christ the Saviour. All God’s people are put into the hands of Christ, and are preserved in him; there they are in safety, for out of his hands none can pluck them; and being built on him, the Rock, they are safe, notwithstanding the waves and winds of temptation, persecution, c. come with ever so much force upon them. Here it seems to signify, that God would deliver his poor and needy from their oppressions, and put them into a comfortable, prosperous, safe, and happy situation, in which they will be out of the reach of their enemies as will be the witnesses, when they shall ascend to heaven, Re 11:11; even out of the reach of him that “puffeth at” them, despises them, and treats them with the utmost scorn and contempt; see Ps 10:5. Or that “breathes”, or “let him breathe” k threatenings and slaughters; as Saul did against the disciples of Christ, Ac 9:1; or that “lays snares for him” l, as the wicked do for the righteous; or that “speaks unto him” in such haughty and insolent language as before expressed. Some make this clause a proposition of itself, “he puffeth at him”; meaning either that he that is secure, safety puffs at his enemy, despises him, as he has been despised by him; or God, who breathes upon him, and whose breath is as a stream of brimstone, which kindles in him a fire of divine wrath, which is unquenchable; or else the sense is, God will “speak to himself”, or “to him” m; in which sense the word is used Hab 2:4; that is, good and comfortable words to the poor; or “he will give him refreshment”, or “rest”: which he will determine in himself to speak to him: or “he shall have breathing”, or “let him breathe” n: he shall have times of refreshing from the Lord, and rest from adversity, from the oppositions and persecutions of his enemies.
i “in salute”, Pagninus, Montanus, Mariana, Vatablus, Junius, Tremeliius, Piscator so Ainsworth. k “spiret vel spirabit sibi”, De Dieu. l “Qui ponit ei laqueum”, Munster; “qui laqueum injicit illis”, Heb. “illi”, Muis; so Kimchi. m “Loquetur sibi vel ei”, Vatablus. n “Respirationem dabit illi”, Cloppenburgius; so Ainsworth, and some in Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
(Heb.: 12:6-7) In Psa 12:6 the psalmist hears Jahve Himself speak; and in Psa 12:7 he adds his Amen. The two in Psa 12:6 denote the motive, the decisive turning-point from forebearance to the execution of judgment, and the divine determination, which has just now made itself audible; cf. Isaiah’s echo of it, Isa 33:10. Jahve has hitherto looked on with seeming inactivity and indifference, now He will arise and place in , i.e., a condition of safety (cf. Psa 66:9), him who languishes for deliverance. It is not to be explained: him whom he, i.e., the boaster, blows upon, which would be expressed by , cf. Psa 10:5; but, with Ewald, Hengstenberg, Olshausen, and Bttcher, according to Hab 2:3, where occurs in the sense of panting after an object: him who longs for it. is, however, not a participial adjective = , but the fut., and is therefore a relative clause occupying the place of the object, just as we find the same thing occurring in Job 24:19; Isa 41:2, Isa 41:25, and frequently. Hupfeld’s rendering: “in order that he may gain breath ( respiret)” leaves without an object, and accords more with Aramaic and Arabic than with Hebrew usage, which would express this idea by or .
In Psa 12:7 the announcement of Jahve is followed by its echo in the heart of the seer: the words ( instead of by changing the Sheb which closes the syllable into an audible one, as e.g., in ) of Jahve are pure words, i.e., intended, and to be fulfilled, absolutely as they run without any admixture whatever of untruthfulness. The poetical (after the form ) serves pre-eminently as the designation of the divine power-words of promise. The figure, which is indicated in other instances, when God’s word is said to be (Psa 18:31; Psa 119:140; Pro 30:5), is here worked out: silver melted and thus purified . signifies either a smelting-pot from , Arab. gll , immittere, whence also (Hitz.); or, what is more probable since the language has the epithets and for this: a workshop, from , Arab. ll , operari (prop. to set about a thing), first that which is wrought at (after the form , , ), then the place where the work is carried on. From this also comes the Talm. = manifeste , occurring in the Mishna Rosh ha-Shana 1. 5 and elsewhere, and which in its first meaning corresponds to the French en effet.
(Note: On this word with reference to this passage of the Psalm vid., Steinschneider’s Hebr. Bibliographie 1861, S. 83.)
According to this, the in is not the of property: in a fining-pot built into the earth, for which without anything further would be an inadequate and colourless expression. But in accordance with the usual meaning of as a collateral definition it is: smelted (purified) down to the earth. As Olshausen observes on this subject, “Silver that is purified in the furnace and flows down to the ground can be seen in every smelting hut; the pure liquid silver flows down out of the smelting furnace, in which the ore is piled up.” For it cannot be of reference: “purified with respect to the earth,” since does not denote the earth as a material and cannot therefore mean an earthy element. We ought then to read , which would not mean “to a white brilliancy,” i.e., to a pure bright mass (Bttch.), but “with respect to the stannum, lead” (vid., on Isa 1:25). The verb to strain, filter, cause to ooze through, corresponds to the German seihen, seigen, old High German sihan, Greek ( ), to clean by passing through a cloth as a strainer, . God’s word is solid silver smelted and leaving all impurity behind, and, as it were, having passed seven times through the smelting furnace, i.e., the purest silver, entirely purged from dross. Silver is the emblem of everything precious and pure (vid., Bhr, Symbol. i. 284); and seven is the number indicating the completion of any process ( Bibl. Psychol. S. 57, transl. p. 71).
Fuente: Keil & Delitzsch Commentary on the Old Testament
5. Because of the spoiling of the needy. David now sets before himself as matter of consolation, the truth that God will not suffer the wicked thus to make havoc without end and measure. The more effectually to establish himself and others in the belief of this truth, he introduces God himself as speaking. The expression is more emphatic when God is represented as coming forward and declaring with his own mouth that he is come to deliver the poor and distressed. There is also great emphasis in the adverb now, by which God intimates that, although our safety is in his hand, and, therefore, in secure keeping, yet he does not immediately grant deliverance from affliction; for his words imply that he had hitherto been, as it were, lying still and asleep, until he was awakened by the calamities and the cries of his people. When, therefore, the injuries, the extortions, and the devastations of our enemies leave us nothing but tears and groans, let us remember that now the time is at hand when God intends to rise up to execute judgment. This doctrine should also serve to produce in us patience, and prevent us from taking it ill, that we are reckoned among the number of the poor and afflicted, whose cause God promises to take into his own hand.
With respect to the meaning of the second clause of the verse, expositors differ. According to some, to set in safety, means the same thing as to give or bring safety, as if the letter ב, beth, which signifies in, were superfluous. But the language rather contains a promise to grant to those who are unjustly oppressed, full restitution. What follows is attended with more difficulty. The word פוה, phuach, which we have rendered to lay snares for, sometimes signifies to blow out, or to puff, — at other times to ensnare, or to lay snares for; and sometimes, also, to speak. Those who think it is here put for to speak also differ among themselves with respect to the meaning. Some render it God will speak to himself; that is to say, God will determine with himself; but as the Psalmist had already declared the determination of God, this would be an unnecessary and vain repetition. Others refer it to the language of the godly, as if David introduced them speaking one to another concerning the faithfulness and stability of the promises of God; for with this word they connect the following sentence, The words of the Lord are pure words, etc But this view is even more strained than the preceding. The opinion of others, who suppose, that to the determination of God to arise, there is subjoined the language which is addressed to the godly, is more admissible. It would not be sufficient for God to determine with himself what he would do for our safety, if he did not speak to us expressly, and by name. It is only when God makes us to understand, by his own voice, that he will be gracious to us, that we can entertain the hope of salvation. God, it is true, speaks also to unbelievers, but without producing any good effect, seeing they are deaf; just as when he treats them with gentleness and liberality, it is without effect, because they are stupid, and devour his benefits without any sense of their coming from him. But as I perceive that under the word יאמר, yomar, will say, the promises of God may be suitably and properly comprehended, to avoid a repetition of the same thing, I adopt without hesitation the sense of the last clause, which I have given in the translation, namely, that God declares he will arise to restore to safety those who seem on all sides to be environed by the snares of their enemies, and even caught in them. The import of the language is this: The ungodly may hold the poor and afflicted entangled in their snares as a prey which they have caught; but I will set them in safety. If it should be replied, that the reading in the Hebrew is not for whom, but for him, I would observe, that it is no new thing for these words, him, for him, to be used instead of whom and for whom. (264) If any one prefer the sense of puffing at, I am not disposed greatly to oppose him. According to this reading, David would elegantly taunt the pride of the ungodly, who confidently imagine they can do any thing, (265) even with their breath, as we have seen in the tenth psalm, at the fifth verse.
(264) “ Et quant a ce qu’on pourroit repliequer qu’il n’y a pas en l’Hebrieu A qui, mais Luy, ce n’est pas chose nouvelle que ces mots Le, Luy se prenent pour Qui et A qui.” — Fr.
(265) “ Qu’ils renverseront tout k soufiler seulement.” — Fr. “That they shall overthrow all simply by their breath.”
Fuente: Calvin’s Complete Commentary
(5) For the oppressioni.e., on account of the oppression. Here, as in so many psalms and prophecies, we have an ancient oracle of God introduced. The poet first quotes it, and then in Psa. 12:6 contrasts its truth and genuineness with the false speeches of hypocrites.
I will set.Literally, I will set in safety; he blows at it: which may mean either, I will ensure him of the safety for which he panteth, or I will set him in safety who panteth for it. This sense is fixed by Hab. 2:3 : it panteth to its end, i.e., for its accomplishment.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. For the oppression of the poor “For” is here causal, because of the oppression, and marks the point where the divine forbearance ends and the work of judgment begins.
Saith the Lord This is the date of the answer of prayer; Jehovah saith, or will say. The word goes forth, and faith is assured.
From him that putteth at him Many critics read, “I will set him in safety who panteth after it;” but it seems more in conformity with the connexion to understand , ( pooahh,) to breathe, blow, puff, in the contemptuous sense of scorn see note on Psa 10:5
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Because of the oppression of the poor,
Because of the sighing of the needy,
Now will I arise, says YHWH,
I will set him in the safety that he pants for.’
But they should recognise that YHWH sees all that happens on earth, and He was aware of the oppression of the poor. He heard the sighing of those in need. He saw their panting after deliverance. And because of such things He will arise, and will remedy the situation, and give them the security that they long for. Truth and righteousness will be made to prevail in the end.
Fuente: Commentary Series on the Bible by Peter Pett
Psa 12:5. Now will I arise, saith the Lord The beauty and energy of this fine prosopopoeia, must be felt by every reader. Nothing can be more poetical and expressive. Houbigant renders the last clause, I will procure them safety, that they may breathe; namely, from their troubles.
Fuente: Commentary on the Holy Bible by Thomas Coke
What a blessed relief is here found in divine strength against human deceitfulness; and with what sweetness doth this verse come in to comfort every sorrowful soul, that is sighing and crying for the abominations of the land! There is a time to favour Zion; and that time the King of Zion hath already marked. When his people groan, and when his enemies seem to be at the height of their cruelties, then, saith the Lord, will I arise. My soul, I charge it upon thee to remember this: and when matters seem to be most discouraging; when all human help seems over, and the enemy crieth out, “Aha, aha, so would we have it; ” then Jesus is near at hand, and deliverance at the very door. What shall one then answer the messengers of the nation? saith the Prophet. Why, that the Lord hath founded Zion, and the poor of his people shall trust in it. Isa 14:32 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 12:5 For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will set [him] in safety [from him that] puffeth at him.
Ver. 5. For the oppression of the poor ] Whose very oppression, though they complain not, hath a voice, and God will hear it, for he is gracious, Exo 22:27 . He heard Hagar’s affliction, though she said nothing, Gen 16:11 ; he heareth the young ravens that cry unto him by implication only.
For the sighing of the needy
Now will I arise
Saith the Lord
From him that puffeth at him
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
poor = wretched. Hebrew ‘ ain. See note on Pro 6:11.
saith the LORD = let Jehovah say.
from him that puffeth at him = let him [the oppressed] despise it [the oppression],
him = it: i.e. the oppression.
Fuente: Companion Bible Notes, Appendices and Graphics
Psalm 12:5
Psa 12:5
“Because of the oppression of the poor, because of the sighing of the needy,
Now will I arise, saith Jehovah;
I will set him in the safety he panteth for.”
These words constitute a direct answer to David’s cry for help from the Lord.
“Now will I arise, saith Jehovah.” Addis and other radical critics have alleged that this is a quotation from Isa 33:10; but it takes a vivid imagination indeed to believe that five words, the equivalent of which are used a thousand times in the Bible, are any kind of a legitimate quotation. Besides that, how could anyone know “who quoted whom?” Addis’ assertion that Isaiah 33 was written in the second century B.C. contradicts the appearance of Isaiah 33 some 200 years prior to that in the LXX.
E.M. Zerr:
Psa 12:5. God is always considerate of those who are oppressed. That is especially true if the oppression comes from the proud and double-tongued. Puffeth at him refers to the man who would attack the poor for the purpose of ensnaring them. God will protect the one who is being thus attacked by placing him in a safe position.
Fuente: Old and New Testaments Restoration Commentary
oppression: Psa 10:12, Psa 74:21, Psa 74:22, Psa 79:10, Psa 79:11, Psa 146:7, Psa 146:8, Exo 2:23, Exo 2:24, Exo 3:7-9, Jdg 10:16, Pro 14:31, Pro 22:22, Pro 22:23, Ecc 4:1, Ecc 5:8, Isa 19:20, Eze 18:12, Eze 18:13, Eze 18:18, Jam 5:4
now: Isa 33:10, Mic 7:8, Mic 7:9
puffeth at: or, would ensnare, Psa 10:5, Job 5:15, Job 5:21
Reciprocal: Gen 31:12 – I have seen Exo 2:5 – when she Exo 3:8 – I am Exo 3:9 – and I have Exo 6:1 – Now shalt Jdg 2:18 – their groanings 2Sa 22:28 – afflicted Job 20:19 – Because Job 24:12 – groan Job 27:13 – the heritage Job 34:28 – they Job 35:9 – they make Psa 3:7 – Arise Psa 7:6 – Arise Psa 9:18 – For the Psa 10:9 – when Psa 44:23 – Awake Psa 55:3 – oppression Psa 59:1 – defend me Psa 72:2 – thy poor Psa 73:8 – speak wickedly Psa 102:1 – overwhelmed Psa 103:6 – executeth Pro 22:16 – that oppresseth Pro 23:11 – General Pro 30:14 – to devour Isa 3:13 – standeth up Isa 21:2 – all the Isa 25:4 – thou hast Isa 29:19 – the poor Isa 31:2 – arise Jer 30:17 – they Jer 51:35 – The violence Lam 3:35 – turn Amo 4:1 – which oppress Amo 8:4 – swallow Zep 3:8 – rise Jam 2:6 – Do
Fuente: The Treasury of Scripture Knowledge
GOOD CHEER FOR BAD TIMES
Now will I arise, saith the Lord.
Psa 12:5
I. Times were bad.All society was tainted. Truth was nowhere: falseness everywhere. Mens hearts were double. Flattering lips spoke slander, hypocrisy, and lies, and were full of proud boastings. Shamelessly, too, did they justify it all with the impious saying: Our lips are our own: who is lord over us? It is loss of character, rather than loss of trade, that makes times really badwhen there is a general decay of piety and honesty.
II. The godly mans comfort in view of the badness of the times.(1) In prayer, in the cry, Help, Lord! Just because things are so desperate, Help, Lord! Few indeed are the good and faithful. Dark is the present, but darker, far darker, the future; therefore, Lord, helphelp! Is there not much of gloom and fear in our outlook of to-day? And is it not high time to arouse ourselves, and one anothertime to change our speech one to another about the disquieting symptoms around us, into one great, purposeful and persistent cry of Help, Lord? (2) In Gods words. David comforted himself and others, not with his own words, but with Gods. The words of the Lord are pure words (Psa 12:6). He revels in the contrastmans speech so foul with heartless selfishness and guile: Gods so perfectly pure in its unselfish lovingness and truth! The more the former vexes, the more should we magnify, and rest upon, and glory in the latter, the promises of God.
Illustrations
(1) With what a delightful cry this psalm begins! So short, so comprehensive, so appropriate! Between a question and our answer, between a temptation and our yielding, between a proposal and our acceptance, we may launch this arrow from our bow, directing our prayer, and looking up. How often in the midst of a sermon, or an argument, or a rain of hailstones of critical sarcastic taunts, may we send up the cry, Help, Lord!
(2) An old writer tells that a ship, with exiles for religion, was driven on the coast of Barbary in a night of fearful storm, and they had nothing before them but death or captivity among the Moors. They sang together the twelfth Psalm, and when they reached the fifth verse the ship went to pieces and most of them perished in the wavesthrough the sea, to life and liberty.
Fuente: Church Pulpit Commentary
Psa 12:5. For the oppression of the poor Because the poor that put their trust in me, and send up their prayers to me for help, are thus oppressed; now will I arise, saith the Lord Speedily, sooner than they imagine or expect. I will set him in safety from him that puffeth at him That despises him, and hopes to destroy him with a puff of breath. The beauty and energy of this fine prosopopia, says Dr. Dodd, must be felt by every reader. When oppressors are in the height of their pride and insolence; when they say, Who is lord over us? then is Gods time to let them know, to their cost, that he is above them. And 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 Gods time to appear for them, as he did for Israel when they were dejected, and Pharaoh was most elevated and determined to carry things with a high hand.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
12:5 {d} For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will {e} set [him] in safety [from him that] puffeth at him.
(d) The Lord is moved with the complaints of his, and delivers in the end from all danger.
(e) Because the Lord’s word and promise is true and unchangeable he will perform it and preserve the poor from this wicked generation.
Fuente: Geneva Bible Notes
2. Assurance of deliverance 12:5
We do not know how David received the assurance that God would deal with the liars that troubled him. It was a prophetic insight, and it may have come directly from God or through another prophet. However, in view of the verses that follow, the psalmist perceived it as an authoritative promise from God. This is the first of several psalms that contain an answering oracle from the Lord (cf. Psalms 60, 81, 95).