Psalm 12:5 Komentář

It is supposed that David penned this psalm in Saul's reign, when there was a general decay of honesty and piety both in court and country, which he here complains of to God, and very feelingly, for he himself suffered by the treachery of his false friends and the insolence of his sworn enemies. I. He begs help of God, because there were none among men whom he durst trust (Psa 12:1, Psa 12:2). II. He foretels the destruction of his proud and threatening enemies (Psa 12:3, Psa 12:4). III. He assures himself and others that, how ill soever things went now (Psa 12:8), God would preserve and secure to himself his own people (Psa 12:5, Psa 12:7), and would certainly make good his promises to them (Psa 12:6). Whether this psalm was penned in Saul's reign or no, it is certainly calculated for a bad reign; and perhaps David, in spirit foresaw that some of his successors would bring things to as bad a pass as is here described, and treasured up this psalm for the use of the church then. "O tempora, O mores! - Oh the times! Oh the manners!" To the chief musician upon Sheminith. A psalm of David.

INTRODUCTION TO PSALM 12 To the chief Musician upon Sheminith, a Psalm of David. The word "sheminith" is used in the title of Psa 6:1, and signifies "eighth"; and intends either the eighth note, to which the psalm was sung, or rather the harp of eight chords, to which it was set, as the Targum and Jarchi interpret it. Some Jewish writers (y) understand it of the times of the Messiah; and the Syriac version entitles the psalm, "an accusation of the wicked, and a prophecy concerning the coming of the Messiah:'' and the Arabic version says, it is concerning the end of the world, which shall be in the eighth day; and concerning the coming of the Messiah: but Arnobius interprets it of the Lord's day. (y) Sepher Lekach Shechachah apud Caphtor, fol. 64. 1. & Ceseph Misnah in Maimon. Hilch. Teshuvah, c. 9.

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 Psa 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, Rev 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 Psa 10:5. Or that "breathes", or "let him breathe" (k) threatenings and slaughters; as Saul did against the disciples of Christ, Act 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.

Let us cleave, therefore, to those who cultivate peace with godliness, and not to those who hypocritically profess to desire it. For [the Scripture] says in a certain place, "This people honours me with their lips, but their heart is far from me." [Isaiah 29:13] And again: "They bless with their mouth, but curse with their heart." [Psalm 62:4] And again it says, "They loved Him with their mouth, and lied to Him with their tongue; but their heart was not right with Him, neither were they faithful in His covenant." [Psalm 78:36-37] Let the deceitful lips become silent, [and "let the Lord destroy all the lying lips, ] and the boastful tongue of those who have said, Let us magnify our tongue: our lips are our own; who is lord over us? For the oppression of the poor, and for the sighing of the needy, will I now arise, says the Lord: I will place him in safety; I will deal confidently with him." [Psalm 12:3-5]

"Because of the wretchedness of the needy and the sighing of the poor, now I will arise, says the Lord" [Psalm 12:5]. For so the Lord Himself in the Gospel pitied His people, because they had no ruler, when they could well obey. Whence too it is said in the Gospel, "The harvest is plenteous, but the labourers are few." [Matthew 9:37] But this must be taken as spoken in the person of God the Father, who, because of the needy and the poor, that is, who in need and poverty were lacking spiritual good things, vouchsafed to send His own Son. From thence begins His sermon on the mount to Matthew, where He says, "Blessed are the poor in spirit: for theirs is the kingdom of heaven." [Matthew 5:3] "I will place in salvation." He does not say what He would place: but, "in salvation," must be understood as, in Christ; according to that, "For my eyes have seen Your salvation." [Luke 2:30] And hence He is understood to have placed in Him what appertains to the taking away the wretchedness of the needy, and the comforting the sighing of the poor. "I will deal confidently in Him:" according to that in the Gospel, "For He taught them as one having authority, and not as their scribes." [Matthew 7:29]

“I will arise” is a metaphor to indicate that the one who is not familiar with the human need to lie down out of weakness does in fact rise up. But he says I will arise, I will appear and be manifest in the Son. For the strength and majesty of the Father and of the Son are one and undivided. For the Father appears and is manifest in the Son, as Christ himself says in the Gospel: “He who sees me sees the Father also.”

"Because of." Here, third, he sets forth the hearing of the prayer. And first he sets it forth; second, he establishes its certainty, at "the words of the Lord"; third, he sets forth his own belief, at "you, O Lord." He says therefore, "because of the misery," that is, the manifold need, "of the needy," that is, of those lacking resources, "and the groaning," that is, the sighs, "of the poor," that is, of those who have little. Ps. 9: "The poor man has been left to you." Ex. 2: "He heard their groaning and remembered His covenant." "Now I will arise, says the Lord." "Now," at the opportune time. Ps. 9: "A helper in due time, in tribulation." Is. 49: "In an acceptable time I have heard you, and in the day of salvation I have helped you." "I will set in your salvation," that is, I will place; "I will act confidently in it," that is, I will be in it. Jer. 1: "Do not be afraid before their face, because I am with you." Is. 14: "The Lord of hosts has decreed, and who can annul it? His hand is stretched out, and who shall turn it back?" Jer. 1: "They shall fight against you, and they shall not prevail, because I am with you to deliver you." And Jer. 39: "Your soul shall be saved, because you have put your trust in me, says the Lord."

On title, see Introduction and see on Psa 6:1. The Psalmist laments the decrease of good men. The pride and deceit of the wicked provokes God's wrath, whose promise to avenge the cause of pious sufferers will be verified even amidst prevailing iniquity. (Psa 12:1-8) the faithful--or literally, "faithfulness" (Psa 31:23).

The writer intimates his confidence by depicting God's actions (compare Psa 9:19; Psa 10:12) as coming to save the poor at whom the wicked sneer (Psa 10:5).

(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 מן in Psa 12:6 denote the motive, עתּה the decisive turning-point from forebearance to the execution of judgment, and ימר 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 ישׁע, i.e., a condition of safety (cf. שׂים בּחיּים 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 יפיח בּו, cf. Psa 10:5; but, with Ewald, Hengstenberg, Olshausen, and Bttcher, according to Hab 2:3, where הפיח ל occurs in the sense of panting after an object: him who longs for it. יפיח is, however, not a participial adjective = יפח, but the fut., and יפיח לו 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 אשׁית without an object, and accords more with Aramaic and Arabic than with Hebrew usage, which would express this idea by ינוּח לו or ירוח לו. In Psa 12:7 the announcement of Jahve is followed by its echo in the heart of the seer: the words (אמרות instead of אמרות by changing the Sheb which closes the syllable into an audible one, as e.g., in אשׁרי) of Jahve are pure words, i.e., intended, and to be fulfilled, absolutely as they run without any admixture whatever of untruthfulness. The poetical אמרה (after the form זמרה) 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 צרוּפה (Psa 18:31; Psa 119:140; Pro 30:5), is here worked out: silver melted and thus purified בּעליל לארץ. עליל signifies either a smelting-pot from עלל, Arab. gll, immittere, whence also על (Hitz.); or, what is more probable since the language has the epithets כוּר and מצרף for this: a workshop, from עלל, Arab. ‛ll, operari (prop. to set about a thing), first that which is wrought at (after the form מעיל, פּסיל, שׁביל), then the place where the work is carried on. From this also comes the Talm. בּעליל = בּעליל 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 ל in לארץ is not the ל of property: in a fining-pot built into the earth, for which לארץ without anything further would be an inadequate and colourless expression. But in accordance with the usual meaning of לארץ 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 ל of reference: "purified with respect to the earth," since ארץ does not denote the earth as a material and cannot therefore mean an earthy element. We ought then to read לאבץ, 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 זקק to strain, filter, cause to ooze through, corresponds to the German seihen, seigen, old High German sihan, Greek σακκεῖν (σακκίζειν), to clean by passing through a cloth as a strainer, שׂק. 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).