Help, Lord; for the godly man ceaseth. Psalm 12 A prayer of David William Nicholson, D. D. to God, to save and help him, and keep him from the deceits and contagion of the wicked, of which the world is too full. 1. A prayer, and the reasons of it (vers. 1, 2). The petition is brief and jaculatory, for he breaks upon God with one word — Help, or Save. Of which he gives two reasons — (1) The penury and scarcity of good men. (2) The great abundance of the wicked, and the licentious times. 2. A prophecy of the fall of the wicked, whose arrogance he describes (ver. 4). The prophecy shows what shall be the end of their dissembling. 3. God's answer to David's petition. Is it so that the wicked are thus numerous, thus tyrannous, so proud, so arrogant, then "I will arise"; "I will not delay"; "I will set him in safety." That which moveth Me is his pitiful condition, his sighs and groans. Of this let no man doubt. In God's words there is no fallacy. 4. A petitiory conclusion. "Keep them, O Lord." Without God keep them, they will be infected. Keep them from this generation. For there be a generation of vipers. And ever make them persevere; for without Thy aid they will fall. ( William Nicholson, D. D. ) Dark ages W. L. Watkinson. I. THE GOLDEN AGE OF A COUNTRY MAY BE A DARK AGE IN THE ESTIMATE OF THE SAINT. The true glory of a country is moral, and where the moral element is wanting all other glories are dim. Philosophers, poets, commanders, artists, orators, statesmen, millionaires, do not make a "Golden Age," but the presence of many virtuous and godly men. II. THE FAULTS WITH WHICH A SPLENDID CIVILISATION MAY BE CHARGEABLE. 1. Lack of faithfulness. 2. Untruthfulness. 3. Pride. "Talking big." 4. Boasting. 5. Goodness is treated with contempt. III. THE DUTY OF THE CHRISTIAN PATRIOT. 1. To cry mightily to God against the prevailing wickedness. 2. To protest by word and act against this iniquity. 3. To rest, in days of triumphant wickedness, in the word and power of God. 4. To claim God's promise, and keep himself unspotted from the world. ( W. L. Watkinson. ) The moral degeneracy of society D. Thomas D. D. The poem is a picture of a morally rotten age. The devout author felt himself living in corrupt times. Hence he notes this degeneracy — I. AS A FACT FOR DEVOUT LAMENTATION. He mourns because of three things — 1. The absence of the true. "The godly man ceaseth." 2. The presence of the false, vain man, — "they speak vanity." Obsequious men "flattering lips." Insincere — "a double heart." They spoke one thing and meant another. Proud — they spoke "proud things." Cruel — "the oppression of the poor." What a spectacle for a devout eye. 3. The exaltation of the vile. "The vilest men are exalted." II. AS A REASON FOR DIVINE INTERPOSITION. 1. "Help, Lord." So he prayed. 2. Divinely promised. "Now will I arise, saith the Lord." This comes as an answer to the prayer. "Before they call I will answer." 3. Heartily expected. "Thou shalt keep them, O Lord. III. AS SUGGESTING BY CONTRAST THE EXCELLENCY OF GOD'S WORD. "The words of the Lord are pure words." They are so for — 1. They are unmixed with falsehood; and 2. They have been thoroughly tested. "As silver tried in a furnace of earth," etc. How thoroughly it has been tried these six thousand years, by persecution, by hostile criticism, by the profoundest experience of the good in all ages. ( D. Thomas D. D. ) The degeneracy of a soul J. H. Jowett, M. A. "Help, Lord!" This is the wailing supplication of a soul oppressed with the degeneracy of society. It is a cry for security amid an evil epidemic. This Psalm marks off the steps of social degradation. We can see the progressive descents from the worship of God to the exaltation of vileness. Regard these stages of decline in their relationship to the individual. Society only reflects the individual man. Regard the passage as a vivid description of the degeneracy of a soul. 1. The decay of the sense of reverence. The beginning of degeneracy is to lose touch with God. We lose our touch with God when we cease to feel after Him. It is the effort to feel that preserves the sensitive touch. 2. The decay of the sense of honour. Faithfulness faileth, the dependableness of character is impaired. When reverence is benumbed, trustfulness is broken. 3. The decay of the sense of responsibility. "Our lips are our own; who is Lord over us? ' The perversion of honour destroys the sense of responsibility. Men become self-centred, and therefore blinded. 4. The decay of the sense of humanity. "The spoiling of the poor, the sighing of the needy." Where irresponsibility reigns, cruelty abounds. The birth of cruelty synchronises with the death of reverence. 5. The decay of the sense of right. "Vileness is exalted." This is the last stage of the appalling degradation. Evil at length becomes man's good. He has lost his moral discernment. How can we be saved from this perilous decline? The wish to be saved is the beginning of salvation. Exercise thyself in feeling, and thou shalt become expert in touching. Everywhere and at all times be reaching out for God. Pray for Him everywhere. The good Lord is dependable; He is better than His word. ( J. H. Jowett, M. A. ) The departure of spiritual worth lamented D. Thomas, D. D. This text is the language of feeling. But thought and feeling should not be placed in opposition to each other. They are mutually dependent. Thought without feeling would be powerless; feeling without thought would be wild, turbulent, and reckless. I. SPIRITUAL WORTH. The two words "godly" and "faithful" express this. They correspond with other Bible words, such as "devout" and "just." They cover the two branches of human holiness, piety and morality. In what does spiritual worth consist? Every man sustains two fundamental relations: the one connecting him with God, the other with society. The individual man lives in the social. In the spiritual constitution of man there are two controlling tendencies corresponding to these relationships. These tendencies are designated the religious and social affections. The religious element is the soul of man's soul; its perversion has been his degradation, and its right development is essential to his true elevation. The very constitution of the soul is theistic, the being of a God is implied in its structure, laws, and operations. The right state of these controlling tendencies constitutes spiritual worth. The right state of both is a state of love. Social morality springs out of piety. This worth enriches a man. It is valuable for its own sake. It is absolute worth. How is man to come into possession of it? This is the problem of life. All spiritual power we trace to the gospel. We would not depreciate other influences of spiritual culture. II. SPIRITUAL WORTH DEPARTED. Various ways in which spiritual worth departs from a community. Change of locality. Change of character. Change of worlds. What principles will regulate the circumstances of death in the case of individuals? 1. That death would be always peaceful in proportion to a man's goodness. 2. That death would be postponed in proportion to a man's usefulness. Actual experience controverts both these anticipations. THE DEPARTURE OF SPIRITUAL WORTH LAMENTED III. It is the language of lamentation, "Help, Lord." 1. Their departure is a great loss. Has death terminated their existence? 2. It is a loss to society. 3. The loss requires the interposition of God. The separation is material, not spiritual accidental, not essential. The mental bond is closer through the dissolution of the bodily. ( D. Thomas, D. D. ) The death of the godly an incentive to prayer Anon. I. BECAUSE THERE ARE SO FEW OF THEM IN THE WORLD. Such men are the salt of the earth. God teaches us their worth by removing them from this world. II. THEIR PRESENCE AND SERVICE HERE SEEM ESSENTIAL TO THE CAUSE OF GOD. 1. On account of their example. 2. Their influence and usefulness. III. BECAUSE IT IS SO DIFFICULT TO FILL UP THEIR PLACES. IV. THE GRACE AND PROVIDENCE OF GOD SUGGEST THE ONLY REMEDY — prayer. "Help, Lord," etc. ( Anon. ) The loss of godly men Richard Winter. The Psalm appears to have been composed in a time of great degeneracy and corruption of manners. I. THE IMPORTANT, USEFUL, AND AMIABLE CHARACTERS HERE SPECIFIED. Godly and faithful. The word "godly" is sometimes translated "merciful." 1. Consider godliness as a principle that comes from God, not in a natural but supernatural way. Holiness is the work of the Spirit of God. No man is godly but he in whom God has wrought a saving change, whose heart is turned from sin to God, from self to Christ, from earth to heaven. Wherein does godliness consist? Godliness is God's likeness. Wherever that is, there is a supreme love to God. Every godly man loves God, not only because God is kind and bountiful to him, but because God is holy in Himself: He is a godly man who is a sincere and a constant worshipper of God. The love of a child to a parent is exemplified by his obedience. A child of God obeys his heavenly Father from love. Every godly man worships God in secret. Everyone who is godly professes a regard for the public worship of God, and makes conscience of attending it. A godly man is not free from frailties and infirmities. But his heart is habitually right in the sight of God, and his way of life prevailingly corresponds with his religious profession. Consider — 2. The other branch of the word godly, namely, merciful. ( Isaiah 57:1 ) Merciful men are men of kindness such as show kindness. As they fear God, so they regard man. Happy for society when these two things are conjoined, a ready heart and a bountiful hand. 3. The faithful. The truly godly are faithful to God; and also faithful to men. Where godliness is, there will be honesty. II. THE GREAT CAUSE WE HAVE TO DEPLORE THE LOSS OF SUCH PERSONS. When David wrote, it was a time of abounding iniquity among all degrees of people, and there were very few to be found who preserved these characters. The ceasing and the failing of them is to be considered also descriptive of their dissolution. When the judgments of God are abroad in the earth, and a dark cloud hangs over a sinful kingdom, is there not cause to bewail the departure of such as were men of prayer and of a public spirit? III. THE DUTY OF CRYING TO GOD FOR HELP WHEN SUCH CHARACTERS FAIL. Vain is the help of man. Our help is in the name of the Lord. 1. Let us pray that the Lord would help us to attend to such a speaking providence, and improve it to our spiritual advantage. 2. That the Lord would so help in the present exigence and trial as to raise up others to supply the place of such useful men. ( Richard Winter. ) Times of spiritual dearth and solitude In the days of Savonarola, Italy was abandoned to its passions, its corruptions, and its vices. The rich tyrannised over the poor, and the poor were miserable, helpless, and abandoned. The zealous monk found himself at war with the world and the Church, and was shocked by the profanations that existed around him. "There is no one," he said, "not even one remaining, who desires that which is good; we must learn from children and women of low estate, for in them only yet remains any shadow of innocence. The good are oppressed, and the people of Italy are become like the Egyptians who held God's people in bondage." Good men taken from the evil to come E. Dunsterville. Even as a careful mother, seeing her child in the way when a company of unruly horses run through the streets in full career, presently whips up her child in her arms and taketh him home; or as the hen, seeing the ravenous kite over her head, clucks and gathers her chickens under her wings; even so when God hath a purpose to bring a heavy calamity upon a land, it hath been usual with Him to call and cull out to Himself such as are His dearly beloved. He takes His choice servants from the evil to come. Thus was removed a little before Hippo (wherein he dwelt) was taken; Paraeus died before Heidelberg was sacked; and Luther was taken off before Germany was overrun with war and bloodshed. ( E. Dunsterville. ) The faithful fail from among the children of men. Our imperfect estimates Joseph Parker, D. D. We must not accept the words of this Psalm as true because they happen to be written here or anywhere. It is perfectly possible for us to take an unwise and incorrect view of social conditions. David did not keep a register of all the "godly" and all the "faithful." Another prophet said that he alone was left; the Lord corrected his estimate, and said, No, not alone; I have seven thousand who have never kissed the lips of Baal. It is unwise to take the opinion of dejectedness and forsakenness upon any topic. When we are in extreme positions, either of joy or of sadness, we are not qualified to pronounce broadly and correctly upon the whole scope of Divine Providence. In high joy, the glee that all but dances in the sanctuary, for very ecstasy of heart, we may think all men good, all causes excellent, all the features of the times beautiful. In dejection, despondency, orphanhood of heart, we may think we alone are left, and that the gift of prayer will perish with our breath. All things wear a sombre aspect; the whole year is one long November; the very music of childhood is but an aggravation of our suffering. That opinion must not be taken. Within the limits of the man's own personality it is quite true, but no great generalisation must be built upon it. David did not know how many godly men there were in the world, nor how many faithful; but his experience is valuable up to this point, namely, that he felt everything of the nature of trust, confidence, progress depended upon the presence of godly and faithful elements in the world. That the population of the globe had increased was nothing to David, if the godliness and faithfulness of the community had gone down. ( Joseph Parker, D. D. ) No trusting in men David Caldwell, A. M. To one reflecting that God's kingdom of truth and righteousness in the earth is to be maintained through human agencies, it is a saddening sight to see one after another of its champions and defenders disappearing from the conflict. The sight often smites the heart of the survivor, as it would have smitten the heart of the Israelite to have seen David fall in his combat with Goliath. Few, indeed, are the communities, whether civil or ecclesiastical, whose histories do not exhibit epochs and closes in which their whole future well-being seemed to depend upon the life of a single man, or at most, upon the lives of a very small band. And when such men fall in the conflict, or depart hence in the course of nature, good men feel that society has suffered a loss that cannot be easily repaired. But how much more severely is the blow felt when the champions of a cause are lost to it, not by death, but by turning traitors; when a Judas betrays the Church, and an Arnold the State. Now it is in this latter sense that we are to understand David's words, "the godly man ceaseth," etc. It was not by the sword of an enemy, nor by natural death, that they had been lost to the cause of law and order, truth and right, but by betraying it, and fighting against it. David's own son, and subjects, and generals, and ministers had conspired to overthrow the cause they had sworn to defend; and thus situated, he appeals to the only power that can now avail him, saying, "Help, Lord, man has failed me; Thou alone canst now deliver." ( David Caldwell, A. M. ) Trustworthiness H. Ward Beecher. He is a faithful man who keeps faith. Faith is the equivalent of fidelity, and fidelity is what we mean by trustworthiness. We are growing. Modern civilisation is not a failure. But it may be a question, whether we are keeping pace by moral growth with our intellectual and physical development. All signs of material advancement are of little account, if the ethical power of the Gospel is left out. Without fidelity to all the duties of a true man in society there can be no religion which is of any value. It is quite possible for men to 'make religious sensibilities and religious experiences a substitute for ethical integrity. It is a growing impression that men are becoming more and more untrustworthy. One of the features of our times is a growing looseness in fidelity. Consider this in regard to truth, which is the central trunk of trustworthiness. Men in ordinary conversation are not as careful of truth as they should be. I refer to carelessness of truth, to heedless and rash statements. There is a low sense or tone of conscience in regard to accuracy and fidelity on the subject of truth speaking. Truth is the backbone of honour, and indeed of manhood itself. In the rivalry and pressure of affairs there is a growing tendency to misrepresent the truth. Men really trap each other by half-truths. Half-truths are the devil's whole lies. Promises are not now kept as they should be. Unless men put their word into legal form, it is not generally considered that their promises are worth much. Trustworthiness, also, under assumed obligations, seems to me to be relaxing. It seems to me that the sentiment of service is becoming very much enfeebled, Now human society cannot cohere where a man cannot trust his fellow man. You cannot discharge your duties to humanity without being in subordination one to another. Society organises itself by relative superiorities and inferiorities. It is a constant complaint that it is the hardest thing in the world to find competent young men who can be trusted...I like to hear of eminent Christian experiences. Change of heart is good, but change of life is better. It would at least be more agreeable to one's neighbours. How is it in this matter? Is there anything in religious doctrine that is an equivalent for ethical Christianity? Is there anything that is a substitute for fidelity between man and man? ( H. Ward Beecher. ) Godly and faithful Gilbert Burnet, D. D. A prayer of David's to God for help on this ground — that there was little or no religion, or honesty left among men; and that therefore he had no reason to trust them, or to expect a blessing on such instruments. I. THE IMPORTANCE OF THE TWO CHARACTERS — GODLY AND FAITHFUL, "Godly" imports a benign, gentle, and good-natured man, but this has such a relation to religion, and is such a disposition to it, that among the Jews the word was in common use extended to a man that was exact to all the duties of religion, and strict in the performance of them. A godly man is not one that places his religion in many assumed practices, that do not tend to make him better. Nor he that understands his religion well Nor he that is very regular in all outward rules and matters of form. The truly godly man has an inward sense of a supreme power that is over him, and endeavours to resemble this being, and to govern all his actions in conformity to the will and laws of God. He believes that God, by His providence, watches over all things, and consequently resigns himself up to His will, and submits to everything that conies to him from that hand. A godly man is a faithful man. He that has a true sense of religion knows that God is true, and so he always speaks the truth. He is severe in matters of truth. He is raised to such a pitch of candour and sincerity that every man who has any concerns with him will soon see what he is to trust to, or to depend upon. A faithful man is he that hates both lies and liars. He is true in his actions as well as in his words. II. DAVID'S COMPLAINT. "The godly ceased." On what grounds did he make this complaint? III. THE DANGEROUS AND DESPERATE STATE OF A NATION, IN WHICH GODLY AND FAITHFUL MEN DO FAIL. Dangerous by reason of the natural effects that follow, and by reason of the judgments of God. IV. THE ONLY REMEDY FOR ALL THIS. Which is an earnest prayer to God for help. ( Gilbert Burnet, D. D. ) Zion bereaved of the faithful Joseph Irons. I. THE FACT. But who are faithful? 1. They who are faithful to themselves will not deceive themselves as to their state before God. 2. To God. Maintaining His truth. 3. To the Church, the election of grace. Declaring to them positive truth, resting on the covenant, tracing all blessing to the Holy Spirit. II. THE EXCLAMATION. "The faithful fail." It is — 1. The voice of mourning. 2. Of appeal to God to raise up others. 3. Of the soul that cares for Zion. 4. Craving further nourishment. III. THE WARNING — that when the Lord has taken home a few more of His faithful, then a storm of persecution will burst forth upon His Church. The night is approaching. Make sure work of your own salvation. ( Joseph Irons. ) A touching plea W. H. Luckenbach, D. D. We feel that we cannot well spare the good from this earth in its present demoralised condition; because — I. WE NEED THEIR EXAMPLE. Example is both (a) Demonstrative, and (b) Educational. II. WE NEED THEIR INFLUENCE. It is the good of this world who preserve it from total moral corruption. III. WE NEED THEIR COUNSELS. But God's dispensations are all right. He makes no mistakes. ( W. H. Luckenbach, D. D. ) The Lord shall cut off all flattering lips. Psalm 12:3, 4 The lawlessness of the tongue David Caldwell, A. M. The language of agitators is indicated in this text, of men who think to carry everything by free speech, a free press, and a free pulpit. God forbid that we should ever see the day when either of these three great agencies for enlightening, exciting, and directing human thought shall not be free. However much they may be abused, they are still the chief glory of a country. It is not to be denied, however, that they are abused. Instead of being used only for the defence of truth and right, they are often prostituted to stirring up the most fearful passions that can agitate the human breast; to array brother against brother, citizen against citizen, section against section, and Church against Church. You may remonstrate with the men so engaged, but the only answer you can obtain from them is likely to be, "With our tongue will we prevail; our lips are our own; who is lord over us?" They act as if freedom of speech implied the right to say whatever fancy may dictate, where it may dictate, when it may dictate, and as it may dictate. Hence the recklessness with which not only opinions, but characters and motives, are assailed. The right of free discussion is often indulged by its advocates, till they seem to have forgotten that men have any other rights. Nor is this lawlessness of tongue confined to partisan leaders, and to those in authority; it pervades and embitters private life. We meet, in every walk of society, persons who pride themselves on their fearlessness of speech, and who, in sheer wantonness, inflict wounds upon the characters and feelings of others that time can never heal. ( David Caldwell, A. M. ) Flattery dangerous The Book of Symbols. The philosopher Bion, being asked what animal he thought the most hurtful, replied, "That of wild creatures a tyrant, and of tame ones a flatterer." The flatterer is the most dangerous enemy we can have. Raleigh, himself a courtier, and therefore initiated into the whole art of flattery, who discovered in his own career and fate its dangerous and deceptive power, its deep artifice and deeper falsehood, says, "A flatterer is said to be a beast that biteth smiling. But it is hard to know them from friends — they are so obsequious and full of protestations; for as a wolf resembles a dog, so doth a flatterer a friend." ( The Book of Symbols. ) Our lips are our own Conversation James Stalker, D. D. Thoughts, words, actions: these are the three activities in which our life is spent. The first and the last, as representing the inner and the outer life, are constant topics of religious teaching; but perhaps words, on account of their ambiguous character, as midway between thought and actions, have not received equal attention. To the thoughtless a word appears the most trivial of all things; what is it but a breath carried away on the air to be immediately extinguished? Yet, in truth, this activity is one of the great sides of life, in which we may either honour or dishonour God, in which we must display our own worth or unworth, and for which we shall at the last be either approved or rejected. Our conversation, indeed, is even more than this: it is a kind of index or epitome of our whole life; what we are in it, the same shall we be found to be in every other respect. It is to this effect that St. James says, "If any man offend not in word, the same is a perfect man, and able also to bridle the whole body": and our Lord still more solemnly, "By thy words shalt thou be justified, and by thy words thou shalt be condemned, as if nothing else required to be considered even at the final tribunal. Conversation is a daily, an hourly thing; it is continued from week's end to week's end, and from year's end to year's end; it goes on throughout life, from the time when the tongue of the child learns to babble the first words till the time when the old man eloquent is celebrating the days when he was young. It takes place in the house and by the way, where two or three are met together, and where crowds exchange their fleeting salutations. It passes between friend and friend, and between friend and foe, between neighbours and between strangers. There is no limit to the subjects which it may embrace. It takes in both the objects which present themselves to our observation in the places where we live, and those which are brought us by report from a distance. It ranges over the world invisible of thoughts and feelings, as well as the visible world of things and men. It moves easily from topic to topic, and may in an hour traverse a hundred subjects, passing from land to land in space, and from age to age in time. If the amount of our conversation could be represented to us visually it would astonish us. If it were printed, for instance, how many pages would an average talker fill in a single day? In a year it would amount to as many volumes as the collected works of a great author. In a lifetime it would fill a library. The mere bulk of this activity shows how momentous it is. But there are weightier considerations than this. Conversation is a forth-putting of the strength of the soul to produce an effect. It may be an effort of stupendous strength, or it may have no more force than the fall of a feather; for conversation, as an instrument of the mind, may be compared to those steam-hammers which can be worked either with such force as to grind an iron bar to powder, or with such gentleness as only to chip the shell of an egg. But whether the effort be great or small, that which it always aims at is an impression on another mind. Conversation is not the affair of one person, but always of, at least, two. It is perhaps the most direct and powerful means we have of influencing our fellow men. I put forth my hand and lay it on my neighbour's person; but in so doing I am not touching him so closely as if I speak a sentence in his hearing. In the one case only our bodies touch; but in the other our souls touch. Conversation is the touching of souls. Souls never touch each other except for weal or woe. Every touch leaves a mark, which may be either a black mark or a point of splendour. No doubt the impressions made by conversation are generally minute. But all the impressions which we make in this way on different persons, when added together, amount to a great influence; and to those who for years are constantly hearing us speak we cannot but be doing much good or harm. One snow-flake is nothing; it melts away on the outstretched hand in a moment; but, flake by flake, the snow accumulates till it is the only thing visible in the landscape, and even boughs of the oak crack beneath its weight. And such is the cumulative influence of the conversation of a lifetime. ( James Stalker, D. D. ) Who is Lord over us? The ideal Christianity Joseph Parker, D. D. When we mistake our proprietorship we cease to be religious, and we give up the possibility of being religious. What is the first lesson in true Christian religion? The first lesson is that we are not our own, have no right, title, or claim to ourselves; we are branded; we have the burnt in mark upon us that we belong to Christ Jesus, that we are blood bought, that we are not our own; we have not a moment of time, not a single thought, energy, wish, will, desire, that is our own. That is the ideal Christianity, the very purpose and consummation of Christ's priesthood, the tree meaning — that is, the large and complete meaning — of self-denial, saying No when anything within us claims to have an existence or right of its own. So long as we think that our lips are our own we shall speak what we please; when we begin to learn that our lips are not our own, nor our hands, nor feet, nor head, nor heart, we shall have but one question: "Lord, what wilt Thou have me to do? Tell me, and give me strength to do it." That will be the day of jubilee, the morning of coronation. ( Joseph Parker, D. D. ) 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. Psalm 12:5 The poor set in safety J. C. Philpot. God's family in all ages have resembled each other. Hence the Word of God is rich in consolation. I. GOD'S 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 man's 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 God's 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 God's 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 J. Paton. 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 po

Benson Commentary Psalm 12:1 To the chief Musician upon Sheminith, A Psalm of David. Help, LORD; for the godly man ceaseth; for the faithful fail from among the children of men. Psalm 12:1 . Help, Lord — Hebrew, ??????? , hoshigna, save, Jehovah; namely, me and other good men, from the subtlety and rage of wicked men; for the godly man ceaseth — ???? , chasid, the kind, or, merciful man, as the word properly means. The faithful fail, &c. — Men have lost, not only serious piety, that even truth and honesty in their conversation and dealings with men. “The universal depravity of Jew and Gentile caused the church of old to pray earnestly for the first advent of Christ; and a like depravity among those who call themselves Christians may induce her to pray no less earnestly for this appearance the second time unto salvation.” — Horne. Psalm 12:2 They speak vanity every one with his neighbour: with flattering lips and with a double heart do they speak. Psalm 12:2 . They speak vanity — Or, falsehood, which is a vain thing, and wants the solidity of truth. With a double heart do they speak — See the margin. They speak as if they had two hearts, the one inclining them to hate their neighbour, and form designs against him, and the other to prompt the tongue to pretend a friendship for him. “When men cease to be faithful to their God, he who expects to find them so to each other will be much disappointed. The primitive sincerity will accompany the primitive piety in her flight from the earth; and then interest will succeed conscience in the regulation of human conduct, till one man cannot trust another further than he holds him by that tie.” Psalm 12:3 The LORD shall cut off all flattering lips, and the tongue that speaketh proud things: Psalm 12:3 . The Lord shall cut off all flattering lips — All such as speak kind things to any one, at the same time that they mean quite the contrary in their hearts; and the tongue that speaketh proud things — Hebrew, ????? , gedoleth, great things, or, great words, boasting what they have done, or declaring, or threatening what they will do, and what great things they will effect, namely, with their tongues, as they themselves explain it in the next words. Psalm 12:4 Who have said, With our tongue will we prevail; our lips are our own: who is lord over us? Psalm 12:4 . With our tongues will we prevail — By raising and spreading evil reports concerning him. We will have the better of all that oppose us; and our tongues are the instruments whereby we will get the victory. Our lips are our own — At our own disposal to speak what we please. Who is lord over us? — Who can, or has any right to control us; or to call us to an account? Psalm 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. Psalm 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 prosopopœia,” 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 God’s 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 God’s 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. Psalm 12:6 The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6 . The words of the Lord are pure — Without the least mixture of falsehood, and therefore shall be infallibly fulfilled. Men often speak rashly, and promise what they cannot perform, and deceitfully, what they never intend to perform. But God’s words are different; they are pure from all manner of dross; from all folly, or fraud, or uncertainty. “Often have they been put to the test, in the trials of the faithful, like silver committed to the furnace in an earthen crucible; but, like silver in its most refined and exalted purity, found to contain no dross. The words of Jehovah are holy in his precepts, just in his laws, gracious in his promises, significant in his institutions, true in his narrations, and infallible in his predictions. What are thousands of gold and silver, compared to the treasures of the sacred page?” — Horne. Psalm 12:7 Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever. Psalm 12:7 . Thou shalt keep them — Thy words or promises last mentioned. Hebrew, ?????? , tishmerem, thou wilt observe them; and what thou hast promised shall surely be performed, since with thee is no variableness nor shadow of turning. Thou wilt preserve them — Hebrew, ????? , titzrennu thou wilt keep him, that is, thy poor and lowly servant, (spoken of Psalm 12:5 ,) from the craft and malice of this crooked and perverse generation of men, so that he shall neither be circumvented by treachery, nor crushed by power; and thou wilt keep him undefiled amid a corrupt age; and all that trust in and cleave to thee from generation to generation. Psalm 12:8 The wicked walk on every side, when the vilest men are exalted. Psalm 12:8 . The wicked walk on every side — They fill all places, and go about boldly and securely, seeking to deceive, corrupt, and destroy others, being neither afraid nor ashamed to discover themselves; when the vilest of 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 deserts, patronize and protect them, or give them countenance and support by their own example. The Hebrew, ??? ???? , cherum zulloth, is literally, when vilenesses are exalted, when all manner of wickedness, lying, slandering, profaneness, oppression, cruelty, and the like, instead of being punished and suppressed, are countenanced and encouraged by magistrates and persons of power and influence. Both these interpretations come to one. For when vile persons are exalted, so also are vile practices. Both these, it appears, were advanced and encouraged under Saul’s government, which caused David to complain that the foundations were destroyed, Psalm 11:3 . Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Psalm 12:1 To the chief Musician upon Sheminith, A Psalm of David. Help, LORD; for the godly man ceaseth; for the faithful fail from among the children of men. Psalm 12:1-8 ONE penalty of living near God is keen pain from low lives. The ears that hear God’s word cannot but be stunned and hurt by the babble of empty speech. This psalm is profoundly melancholy, but without trace of personal affliction. The psalmist is not sad for himself, but sick of the clatter of godless tongues, in which he discerns the outcome of godless lives. His plaint wakes echoes in hearts touched by the love of God and the visions of man’s true life. It passes through four clearly marked stages, each consisting of two verses: despondent contemplation of the flood of corrupt talk which seems to submerge all ( Psalm 12:1-2 ); a passionate prayer for Divine intervention, wrung from the psalmist by the miserable spectacle ( Psalm 12:3-4 ); the answer to that cry from the voice of God, with the rapturous response of the psalmist to it ( Psalm 12:5-6 ); and the confidence built on the Divine word, which rectifies the too despondent complaint at the beginning, but is still shaded by the facts which stare him in the face ( Psalm 12:7-8 ). The cry for help (Save, LXX) abruptly beginning the psalm tells of the sharp pain from which it comes. The psalmist has been brooding over the black outlook till his overcharged heart relieves itself in this single-worded prayer. As he looks round he sees no exceptions to the prevailing evil. Like Elijah, he thinks that he is left alone, and love to God and men and reliableness and truth are vanished with their representatives. No doubt in all such despondent thoughts about the rarity of Christian charity and of transparent truthfulness there is an element of exaggeration, which in the present case is, as we shall see, corrected by the process of God-taught meditation. But the clearer the insight into what society should be, the sadder the estimate of what it is. Roseate pictures of it augur ill for the ideal which their painters have. It is better to be too sensitive to evils than to be contented with them. Unless the passionate conviction of the psalmist has burned itself into us, we shall but languidly work to set things right. Heroes and reformers have all begun with "exaggerated estimates" of corruption. The judgment formed of the moral state of this or of any generation depends on the clearness with which we grasp as a standard the ideal realised in Jesus Christ and on the closeness of our communion with God. As in Psalm 5:1-12 , sins of speech are singled out, and of these "vanity" and "smooth lips with a heart and a heart" are taken as typical. As in Ephesians 4:25 , the guilt of falsehood is deduced from the bond of neighbourliness, which it rends. The sin, to which a "high civilisation" is especially prone, of saying pleasant things without meaning them, seems to this moralist as grave as to most men it seems slight. Is the psalmist right or wrong in taking speech for an even more clear index of corruption than deeds? What would he have said if he had been among us, when the press has augmented the power of the tongue, and floods of "vanity," not only in the form of actual lies, but of inane trivialities and nothings of personal gossip, are poured over the whole nation? Surely, if his canon is right, there is something rotten in the state of this land; and the Babel around may well make good men sad and wise men despondent. Shall we venture to follow the psalmist in the second turn of his thoughts ( Psalm 12:3-4 ), where the verb at the beginning is best taken as an optative and rendered, "May Jehovah cut off"? The deepest meaning of his desire every true man will take for his own, namely the cessation of the sin; but the more we live in the spirit of Jesus the more we shall cherish the hope that that may be accomplished by winning the sinner. Better to have the tongue touched with a live coal from the altar than cut out. In the one case there is only a mute in the other an instrument for God’s praise. But the impatience of evil and the certainty that God can subdue it, which make the very nerve of the prayer, should belong to Christians yet more than to the psalmist. A new phase of sinful speech appears as provoking judgment even more than the former did. The combination of flattery and boastfulness is not rare, discordant as they seem; but the special description of the "proud things" spoken is that they are denials of responsibility to God or man for the use of lips and tongue. Insolence has gone far when it has formulated itself into definite statements. Twenty men will act on the principle for one who will put it into words. The conscious adoption and cynical avowal of it are a mark of defiance of God. "To our tongues we give strength"-an obscure expression which may be taken in various shades of meaning, e.g. as = We have power over, or = Through, or as to, our tongues we are strong, or = We will give effect to our words. Possibly it stands as the foundation of the daring defiance in the last clause of the verse, and asserts that the speaker is the author of his power of speech and therefore responsible to none for its use. "Our lips are with us" may be a further development of the same godless thought. "With us" is usually taken to mean "our allies," or confederates, but signifies rather "in our possession, to do as we will with them." "Who is lord over us?" There speaks godless insolence shaking off dependence, and asserting shamelessly licence of speech and life, unhindered by obligations to God and His law. With dramatic swiftness the scene changes in the next pair of verses ( Psalm 12:5-6 ). That deep voice, which silences all the loud bluster, as the lion’s roar hushes the midnight cries of lesser creatures, speaks in the waiting soul of the psalmist. Like Hezekiah with Sennacherib’s letter, he spreads before the Lord the "words with which they reproach Thee," and, like Hezekiah. he has immediate answer. The inward assurance that God will arise is won by prayer at once, and changes the whole aspect of the facts which as yet remain unchanged. The situation does not seem so desperate when we know that God is moving. Whatever delay may intervene before the actual Divine act, there is none before the assurance of it calms the soul. Many wintry days may have to be faced, but a breath of spring has been in the air, and hope revives. The twofold reason which rouses the Divine activity is very strikingly put first in Psalm 12:5 . Not merely the "oppression or spoiling of the meek," but that conjoined with the "sighing of the needy," bring God into the field. Not affliction alone, but affliction which impels to prayer, moves Him to "stir up His strength." "Now will I arise." That solemn "now" marks the crisis, or turning point, when long forbearance ends and the crash of retribution begins. It is like the whirr of the clock that precedes the striking. The swiftly following blow will ring out the old evil. The purpose of God’s intervention is the safety of the afflicted who have sighed to Him; but while that is clear, the condensed language of Psalm 12:5 is extremely obscure. The AV rendering, "I will set him in safety from him that puffeth at him," requires a too liberal use of supplemental words to eke out the sense; and the rendering of the R.V (margin), "the safety he panteth for," is most congruous with the run of the sentence and of the thought. What has just been described as a sigh is now, with equal naturalness, figured as a pant of eager desire. The former is the expression of the weight of the affliction, the latter of yearning to escape from it. The latter is vain waste of breath unless accompanied with the former, which is also a prayer; but if so accompanied, the desire of the humble soul is the prophecy of its own fulfilment: and the measure of the Divine deliverance is regulated by His servant’s longing. He will always, sooner or later, get "the safety for which he pants." Faith determines the extent of God’s gift. The listening psalmist rapturously responds in Psalm 12:6 to God’s great word. That word stands, with strong force of contrast, side by side with the arrogant chatter of irresponsible frivolity, and sounds majestic by the side of the shrill feebleness of the defiance. Now the psalmist lifts his voice in trustful acceptance of the oracle. The general sense of Psalm 12:6 is clear, and the metaphor which compares God’s words to refined silver is familiar, but the precise meaning of the words rendered "in a furnace on the earth" (R.V) is doubtful. The word for "furnace" occurs only here, and has consequently been explained in very different ways, is omitted altogether by the LXX, and supposed by, Cheyne to be a remnant of an ancient gloss. But the meaning of furnace or crucible is fairly made out and appropriate. But what does "tried in a furnace to the earth" mean? The "on the earth" of the R.V is scarcely in accordance with the use of the preposition "to," and the best course is to adopt a supplement and read "tried in a furnace [and running down] to the earth." The sparkling stream of molten silver as, free from dross, it runs from the melting pot to the mould on the ground, is a beautiful figure of the word of God, clear of all the impurities of men’s words, which the psalm has been bewailing and raining down on the world. God’s words are a silver shower, precious and bright. The last turn of the psalm builds hope on the pure words just heard from heaven. When God speaks a promise, faith repeats it as a certitude and prophesies in the line of the revelation. "Thou shalt" is man’s answer to God’s "I will." In the strength of the Divine word, the despondency of the opening strain is brightened. The godly and faithful shall not "cease from among the children of men," since God will keep them; and His keeping shall preserve them. "This generation" describes a class rather than an epoch. It means the vain talkers who have been sketched in such dark colours in the earlier part of the psalm. These are "the children of men" among whom the meek and needy are to live, not failing before them because God holds them up. This hope is for the militant Church, whose lot is to stand for God amidst wide-flowing evil, which may swell and rage against the band of faithful ones, but cannot sweep them away. Not of victory which annihilates opposition, but of charmed lives invulnerable in conflict, is the psalmist’s confidence. There is no more lamenting of the extinction of good men and their goodness, neither is there triumphant anticipation of present extinction of bad men and their badness, but both are to grow together till the harvest. But even the pure words which promise safety and wake the response of faith do not wholly scatter the clouds. The psalm recurs very pathetically at its close to the tone of its beginning. Notice the repetition of "the children of men" which links Psalm 12:8 with Psalm 12:1 . If the fear that the. faithful should fail is soothed by God’s promise heard by the psalmist sounding in his soul, the hard fact of dominant evil is not altered thereby. That "vileness is set on high among the sons of men" is the description of a world fumed upside down. Beggars are on horseback and princes walking. The despicable is honoured, and corruption is a recommendation to high position. There have been such epochs of moral dissolution; and there is always a drift in that direction, which is only checked by the influence of the "faithful." "If vileness is set on high among the sons of men," it is because the sons of men prefer it to the stern purity of goodness. A corrupt people will crown corrupt men and put them aloft. The average goodness of the community is generally fairly represented by its heroes, rulers, and persons to whom influence is given; and when such topsy-turvydom as the rule of the worst is in fashion, "the wicked walk on every side." Impunity breeds arrogance; and they swagger and swell, knowing that they are protected. Impunity multiplies the number; and on every side they swarm like vermin in a dirty house. But even when such an outlook saddens, the soul that has been in the secret place of the Most High and has heard the words of His mouth will not fall into pessimistic despondency, nor think that the faithful fail, because the wicked strut. When tempted to wail, "I, even I only, am left," such a soul will listen to the still small voice that tells of seven thousands of God’s hidden ones, and will be of good cheer, as knowing that God’s men can never cease so long as God continues. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.