Text -- Psalms 12:1-4 (NET)

Psalm 12

12:1 For the music director; according to the sheminith style; a psalm of David. Deliver, Lord! For the godly have disappeared; people of integrity have vanished. 12:2 People lie to one another; they flatter and deceive. 12:3 May the Lord cut off all flattering lips, and the tongue that boasts! 12:4 They say, “We speak persuasively; we know how to flatter and boast. Who is our master?”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 12:4

By raising and spreading evil reports concerning him.

Wesley: Psa 12:4

At our own disposal to speak what we please, who can control or restrain us?

JFB: Psa 12:1

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)

JFB: Psa 12:1

Or literally, "faithfulness" (Psa 31:23).

JFB: Psa 12:2

The want of it is illustrated by the prevalence of deceit and instability.

JFB: Psa 12:3-4

Boasting (Dan 7:25) is, like flattery, a species of lying.

JFB: Psa 12:3-4

For persons.

Clarke: Psa 12:1

Help, Lord - Save me, O Lord; for merciful men fail, and faithful men have passed away from the sons of Adam. Make safe me, Lord; for haly failed, for lessed es sothfastnes fra sons of men. Old MS.

Clarke: Psa 12:2

They speak vanity every one with his neighbor - They are false and hollow; they say one thing while they mean another; there is no trusting to what they say

Clarke: Psa 12:2

Flattering lips, and with a double heart do they speak - בלב ולב beleb valeb , "With a heart and a heart."They seem to have two hearts; one to speak fair words, and the other to invent mischief. The old MS. both translates and paraphrases curiously

Trans. Dayn spak ilkan til his neghbur: swykil lippis in hert, and thurgh hert thai spak.

Par - Sothfastnes es lessed, and falsed waxes: and al sa vayn spak ilkone to bygyle his neghbur: and many spendes thair tyme in vayne speche withoutyn profyte and gastely frute. And that er swyku lippis; that er jangelers berkand ogaynes sothfastnes. And swykel, for thai speke in hert and thurgh hert; that es in dubil hert, qwen a fals man thynkes ane, and sais another, to desaif hym that he spekes with

This homely comment cannot be mended.

Clarke: Psa 12:3

Proud things - גדלות gedoloth , great things; great swelling words, both in their promises and in their commendations.

Clarke: Psa 12:4

Our lips are our own - Many think, because they have the faculty of speaking, that therefore they may speak what they please

Old MS - The qwilk sayd, our toung we sal wyrchip, our lippes er of us, qwas our Lorde? Tha Ypocrites worchepes thair toung; for that hee tham self janglyng and settes in thaire pouste to do mykil thyng and grete: and thai rose tham that thair lippes that es thair facund and thair wyls er of tham self, nought of God, ne of haly menes lare; for thi that say qua es our Lord? that es, qwat es he to qwas rewle and conversacioun we sal be undir lout? and confourme us til? Als so to say, That es none.

Calvin: Psa 12:1

To the chief musician upon the eighth With respect to the word eighth, there are two opinions among interpreters. According to some, it means a musical instrument; while others are rather inclined to think that it is a tune. But as it is of no great importance which of these opinions is adopted, I do not trouble myself much about this matter. The conjecture of some, that it was the beginning of a song, does not seem to me to be so probable as that it refers to the tune, and was intended to point out how the psalm was to be sung. ²⁵⁵ In the commencement David complains that the land was so overspread with wicked men, and persons who had broken forth into the commission of every kind of wickedness, that the practice of righteousness and justice had ceased, and none was found to defend the cause of the good; in short, that there remained no longer either humanity or faithfulness. It is probable that the Psalmist here speaks of the time when Saul persecuted him, because then all, from the highest to the lowest, had conspired to destroy an innocent and an afflicted man. It is a thing very distressing to relate, and yet it was perfectly true, that righteousness was so utterly overthrown among the chosen people of God, that all of them, with one consent, from their hostility to a good and just cause, had broken forth into acts of outrage and cruelty. David does not here accuse strangers or foreigners, but informs us that this deluge of iniquity prevailed in the Church of God. Let the faithful, therefore in our day, not be unduly discouraged at the melancholy sight of a very corrupt and confused state of the world; but let them consider that they ought to bear it patiently, seeing their condition is just like that of David in time past. And it is to be observed, that, when David calls upon God for succor, he encourages himself in the hope of obtaining it from this, that there was no uprightness among men; so that from his example we may learn to betake ourselves to God when we see nothing around us but black despair. We ought to be fully persuaded of this, that the greater the confusion of things in the world is, God is so much the readier to aid and succor his people, ²⁵⁶ and that it is then the most proper season for him to interpose his assistance.

1.The merciful man hath failed Some think that this is a complaint that the righteous had been unjustly put to death; as if the Psalmist had said, Saul has cruelly cut off all who observed justice and faithfulness. But I would understand the words in a simpler sense, as meaning that there is no longer any beneficence or truth remaining among men. He has expressed in these two words in what true righteousness consists. As there are two kinds of unrighteousness, violence and deceit; so men live righteously when, in their intercourse with each other, they conscientiously abstain from doing any wrong or injury to one another, and cultivate peace and mutual friendship; when they are neither lions nor foxes. When, however, we see the world in such a state of disorder as is here described, and are afflicted thereby, we ought to be careful not to howl with the wolves, nor to suffer ourselves to be carried away with the dissipation and overflowing flood of iniquity which we see prevailing around us, but should rather imitate the example of David.

Calvin: Psa 12:2

2.Every man speaketh deceit David in this verse sets forth that part of unrighteousness which is contrary to truth. He says that there is no sincerity or uprightness in their speech, because the great object upon which they are bent is to deceive. He next describes the manner in which they deceive, namely, that every man endeavors to ensnare his neighbor by flattery ²⁵⁷ He also points out the fountain and first cause of this, They speak with a double heart. This doubleness of heart, as I may term it, makes men double and variable in their speech, in order thereby to disguise themselves in different ways, ²⁵⁸ or to make themselves appear to others different from what they really are. Hence the Hebrew word חלקות , chalakoth, which denotes flattery, is derived from a word which signifies division. As those who are resolved to act truthfully in their intercourse with their neighbors, freely and ingenuously lay open their whole heart; so treacherous and deceitful persons keep a part of their feeling hidden within their own breasts, and cover it with the varnish of hypocrisy and a fair outside; so that from their speech we cannot gather any thing certain with respect to their intentions. Our speech, therefore, must be sincere in order that it may be as it were a mirror, in which the uprightness of our heart may be beheld.

Calvin: Psa 12:3

To his complaint in the preceding verse he now subjoins an imprecation, that God would cut off deceitful tongues. It is uncertain whether he wishes that deceitful men may be utterly destroyed, or only that the means of doing mischief may be taken from them; but the scope of the passage leads us rather to adopt the first sense, and to view David as desiring that God, by some means or other, would remove that plague out of the way. As he makes no mention of malice, while he inveighs so vehemently against their envenomed tongues, we hence conclude, that he had suffered much more injury from the latter than from the former; and certainly falsehood and calumnies are more deadly than swords and all other kind of weapons. From the second clause of the third verse it appears more clearly what kind of flatterers they were of whom mention was made in the preceding verse: The tongue that speaketh great or proud things. Some flatter in a slavish and fulsome manner, declaring that they are ready to do and suffer any thing which they possibly can for our benefit. But David here speaks of another kind of flatterers, namely, those who in flattering proudly boast of what they will accomplish, and mingle base effrontery and threatening with their deceitful arts. He does not, therefore, speak of the herd of mean conceited persons among the common people who make a trade of flattering, that they may live at other people’s expense; ²⁵⁹ but he points his imprecation against the great calumniators of the court to which he was attached, ²⁶⁰ who not only insinuated themselves by gentle arts, but also lied designedly in boasting of themselves, and in the big and haughty discourse with which they overwhelmed the poor and simple. ²⁶¹

Calvin: Psa 12:4

This the Psalmist confirms more fully in the following verse: Who have said, we will be strengthened by our tongues Those must be possessed of great authority who think that, in the very falsehood to which they are addicted, they have enough of strength to accomplish their purposes, and to protect themselves. It is the utmost height of wickedness for persons to break out into such presumption, that they scruple not to overthrow all law and equity by their arrogant and boasting language; for, in doing this, it is just as if they openly declared war against God himself. Some read, we will strengthen our tongues. This reading is passable, in so far as the sense is concerned, but it scarcely agrees with the rules of grammar, because the letter ל , lamed, is added. Moreover, the sense which is more suitable is this: that the wicked persons spoken of being armed with their tongues, go beyond all bounds, and think they can accomplish by this means whatever they please; just as this set of men so deform every thing with their calumnies, that they would almost cover the sun himself with darkness.

TSK: Psa 12:1

Help : or, Save, Psa 3:7, Psa 6:4, Psa 54:1; Mat 8:25, Mat 14:30

godly : Gen 6:12; Isa 1:9, Isa 1:21, Isa 1:22, Isa 57:1, Isa 63:5; Jer 5:1; Mic 7:1, Mic 7:2; Mat 24:12

faithful : Pro 20:6; Isa 59:4, Isa 59:13-15

TSK: Psa 12:2

They : Psa 10:7, Psa 36:3, Psa 36:4, Psa 38:12, Psa 41:6, Psa 52:1-4, Psa 59:12, Psa 144:8, Psa 144:11; Jer 9:2-6, Jer 9:8

flattering : Psa 5:9, Psa 28:3, Psa 62:4; Pro 20:19, Pro 29:5; Eze 12:24; Rom 16:18; 1Th 2:5

a double heart : Heb. an heart and an heart, 1Ch 12:33 *marg. Jam 1:8

TSK: Psa 12:3

cut : Job 32:22

tongue : Psa 17:10, Psa 73:8, Psa 73:9; Exo 15:9; 1Sa 2:3, 1Sa 17:43, 1Sa 17:44; 2Ki 19:23, 2Ki 19:24; Isa 10:10; Eze 28:2, Eze 28:9, Eze 29:3; Dan 4:30, Dan 4:31, Dan 7:8, Dan 7:25; Mal 3:13; 2Pe 2:18; Jud 1:16; Rev 13:5

proud : Heb. great, Pro 18:21

TSK: Psa 12:4

With : Jer 18:18; Jam 3:5, Jam 3:6

our own : Heb. with us

who : Gen 3:5; Exo 5:2; Job 21:14, Job 21:15; Jer 2:31; Dan 3:15; 2Th 2:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 12:1

Help, Lord - Hebrew, "Save, Yahweh."The idea is that there was no human help, and, therefore, the divine help is implored. The psalmist saw that those on whom reliance was usually placed for the promotion of the cause of truth and virtue now failed, and hence, he invites the divine interposition.

For the godly man - The word used here properly denotes the "merciful"man - חסיד châsı̂yd . It is a term applied to the righteous, because it is a prominent trait in the character of a pious man that he is merciful, kind, benignant. Hence, the general character is often denoted by the special characteristic; in the same way as we speak of a pious man as a good man, a just man, a righteous man. The idea suggested by the use of the term here is, that it is always a characteristic of a pious man that he is merciful or benignant. Compare Psa 4:3; Psa 32:6, where the same word is rendered "godly;"Psa 30:4; Psa 31:23; Psa 37:28; Psa 50:5; Psa 52:9; Psa 79:2; Psa 85:8, where it is rendered saints; and Deu 33:8; Psa 16:10; Psa 86:2; Psa 89:19, where it is rendered "holy.""Ceaseth."The word used here - גמר gâmar - means properly to bring to an end; to complete; to perfect. Hence, it means to come to an end, to cease, to fail.

Gesenius. - This might occur either by their being cut off by death; or by their ceasing to exert their influence in favor of religion; that is, by a general prevalence of wickedness among those who professed to be the friends of God. The latter seems to be the meaning here, since, in the following verses, the psalmist proceeds to specify the manner in which they "fail;"not by death, but by speaking vanity, falsehood, and flattery. That is, their conduct was such that their influence failed, or was lost to the community. No reliance could be placed on them, and, therefore, the psalmist so earnestly calls on God for his interposition. The idea is, that when men professing religion become conformed to the world - when they live like other men - when they cease to exert an influence in favor of piety - when they fall into habits of sin, it is a time to call on God with special earnestness for his aid. Often such conduct on the part of the professed friends of religion makes such an appeal to God more proper than even the death of good men does, for, in the latter case, their influence is simply withdrawn; in the former, not only is this influence which they might exert lost to the church, but there is a positive bad influence to be counteracted. The fall of a professor of religion into sin is a greater loss to the church than his death would be.

For the faithful - Those who profess faith; those who are bound by their vows to be faithful to God and to his cause. The word is equivalent to the believing, and is properly expressive of trust or faith in God.

Fail from among the children of men - Fail, as above noted, by their misconduct; by being false to the trust committed to them.

Barnes: Psa 12:2

They speak vanity - This is a statement of the "manner"in which the "godly"and the "faithful"fail, as stated in Psa 12:1. One of the ways was that there was a disregard of truth; that no confidence could be placed on the statements of those who professed to be pious; that they dealt falsely with their neighbors. The word "vanity"here is equivalent to "falsehood."What they spoke was a vain and empty thing, instead of being the truth. It had no reality, and could not be depended on.

Every one with his neighbour - In his statements and promises. No reliance could be placed on his word.

With flattering lips - Hebrew, "Lips of smoothness."The verb from which the word used here is derived - חלק chālaq - means properly to divide, to distribute; then, to make things equal or smooth; then, to make smooth or to shape, as an artisan does, as with a plane; and then, "to make things smooth with the tongue,"that is, "to flatter."See Psa 5:9; Pro 5:3; Pro 26:28; Pro 28:23; Pro 29:5. The meaning is, that no confidence could be placed in the statements made. There was no certainty that they were founded on truth; none that they were not intended to deceive. Flattery is the ascribing of qualities to another which he is known not to possess - usually with some sinister or base design.

And with a double heart - Margin, as in Hebrew, "a heart and a heart;"that is, as it were, with two hearts, one that gives utterance to the words, and the other that retains a different sentiment. Thus, in Deu 25:13, the phrase in Hebrew, "a stone and a stone"means, as it is translated, "divers weights"- one stone or weight to buy with, and another to sell with. So the flatterer. He has one heart to give utterance to the words which he uses toward his neighbor, and another that conceals his real purpose or design. No confidence, therefore, could be placed in such persons. Compare the note at Job 32:22.

Barnes: Psa 12:3

The Lord shall cut off - This might be rendered, "May the Lord cut off,"implying a wish on the part of the psalmist that it might occur. But probably the common rendering is the correct one. It is the statement of a solemn truth, designed for warning, that all such persons would be punished.

All flattering lips - The meaning is, that he will cut off all "persons"who use flattery; that is, he will cut them off from the favors which he will show to his own people, or will punish them. The word used here is the common one to denote disowning or excommunicating, and derives its meaning from the act of separating offenders from a community. See Gen 17:14; Lev 17:10; Lev 18:29; Lev 20:3, Lev 20:6; et soepe.

And the tongue that speaketh proud things - That boasts, or is self-confident. For an example of this, see Isa 28:15; and compare the notes at that passage. It was this disposition to falsehood, flattery, and boasting, which constituted the fact stated in Psa 12:1, that "godly"and "faithful"men - men on whom reliance might be placed, whose word might be trusted, and whose promised aid in the cause of truth might be depended on - had seemed to "fail"among men. That is, no such men could be found.

Barnes: Psa 12:4

Who have said - Who habitually say. This does not mean that they had formally and openly said this - for none would be likely to do so - but that they had practically and really said this by their conduct. They acted as if it were the real principle on which they framed their lives, that they might use their tongues as they pleased.

With our tongue - literally, "as to,"or "in respect to our tongue;"that is, by our tongue. It was by the tongue that they expected to accomplish their purposes. It was not by direct power, or by violence, but by the power of speech.

Will we prevail - literally, "We will do mightily;"that is, they would accomplish their purposes. They relied on the power of speech - on their ability in influencing others; in deceiving others; in persuading others to fall in with their plans.

Our lips are our own - That is, we may use them as we please; no one has a right to control us in the use of what properly belongs to ourselves. It cannot be meant that they intended to assert this openly as a right, for there are perhaps none who will not admit in words that they are responsible for what they "say,"as well as for what they "do."But their conduct was such that this was the fair interpretation to be placed on what they said. They would speak this if they openly professed and avowed what was their real opinion.

Who is lord over us? - That is, who has a right to control us in the case? There are many who practically avow this as a principle of conduct, and who seem to feel that they are not responsible for their words, however much they may admit their responsibility for their actions. There is usually a greater degree of recklessness among men in regard to their speech than in regard to their conduct; and many a man who would shrink from doing another wrong by an act of dishonesty in business, may be utterly reckless as to doing him wrong by an unkind remark.

Poole: Psa 12:1

The same title is prefixed to Ps 6 . This Psalm was composed in the time and upon the occasion of Saul’ s ill government, and his persecution of David, and other good men who favoured him.

David, being destitute of human comfort, craveth help of God, Psa 12:1 . He exclaims against flattering and deceitful tongues, Psa 12:2 ; and comforteth himself with God’ s judgment on them, Psa 12:3,4 ; and assureth himself of his tried mercies to the needy, Psa 12:5-8 .

Help or, save me and other good men from the subtlety and rage of wicked men. Saul will not help us, and other men cannot help; therefore it is a fit season for thee to help.

The godly or, kind , or merciful , as this word is oft used, as Psa 30:5 31:24 86:2 : q.d. I and my friends are sorely and causelessly persecuted, banished from our homes and friends, and, which is worst of all, from God’ s sanctuary, and yet few or none pity us; all mercy and humanity is lost.

The faithful fail men have lost not only serious piety, but even common honesty, in their words and dealings with men.

Poole: Psa 12:2

Vanity or, falsehood , which is a vain thing, and wants the solidity of truth.

With a double heart pretending one heart, and that they speak from a kind and upright heart, when they really have another, even a cruel and deceitful heart.

Poole: Psa 12:3

Or great things , or great words , either bragging or threatening what they will do, and what great things they will effect, to wit, by their tongues, as they themselves explain it in the next verse, which they will use so cunningly and powerfully, that they shall not need to use their hands, or strike a stroke.

Poole: Psa 12:4

With our tongue will we prevail by raising and spreading slanders and evil reports concerning him, whereby both Saul will be highly and implacably enraged against David, and the hearts of the people alienated from him; which was indeed a very likely way to prevail against, him, and that by their tongues only.

Our lips are our own i.e. at our own dispose to speak what we please.

Who is lord over us who can control or restrain us? This was not the language of their mouths, for they were Israelites, that owned a God above them, and they were subjects of Saul; but the language of their actions. Scripture oft tells us not only what men do actually say, but what they would say if they durst, or what their actions mean, as Psa 94:7 Mal 1:12 13 2:17 . They take as great a liberty in their speech as if they believed there was no God or man superior to them; because neither the fear of God, nor the reverence of men, can keep them from speaking whatsoever they please, or what they suppose makes for their interest.

Haydock: Psa 12:1

A prayer in tribulation.

Haydock: Psa 12:1

Me? These expressions are figurative. God seems displeased: but it is often for our greater good. Some explain this of David, Ezechias, the captives, &c. It may be applied to every afflicted soul, which places her whole trust in God. (Calmet)

Haydock: Psa 12:2

Day; frequently. (Worthington) ---

Septuagint adds, "and night." (Calmet) ---

These cares and perplexities arise from persecutions and from man's weakness. (Worthington)

Haydock: Psa 12:3

Enemy; Saul, &c., or the devil. (St. Augustine) (Calmet)

Haydock: Psa 12:4

Death, by mortal sin, (Worthington) or through excessive sorrow, Jeremias li. 39. Shew me thy favour, (Calmet) and I shall be secure. Sleep is represented as nearly related to death. (Homer, Iliad xiv.) Tum consanguineus lethi sopor. (Virgil, Æneid vi.) (Haydock)

Gill: Psa 12:1

Help, Lord, for the godly man ceaseth,.... A godly man, according to the notation of the word ^z, is one that has received grace and mercy of the Lord; as pardoning mercy, justifying and adopting grace; and who has principles of grace, goodness, and holiness, wrought in him; who fears the Lord, and serves him acceptably, with reverence and godly fear, and sorrows for sin, after a godly sort; who loves the Lord, and hopes and believes in him; who is regenerated and sanctified by the Spirit of God, and is a true worshipper of God, and lives in all holy conversation and godliness; and, particularly, is "beneficent", "kind", and "merciful" ^a unto men: such may be said to "cease" when there are but few of them; when their number is greatly reduced ^b, either by death, or when such who have seemed, and have been thought to be so, prove otherwise: in a view of which, the psalmist prays for help and salvation; "help", or "save" ^c Lord; meaning himself, being destitute of the company, counsel, and assistance of good and gracious men; or the cause and interest of religion, which he feared would sink by the ceasing of godly men. When all friends and refuge fail, saints betake themselves to God, and their salvation is of him; and he is their present help in a time of trouble; and he saves and reserves for himself a number in the worst of times; as he did in Elijah's time, who thought there was no godly man left but himself; see Rom 11:1;

for the faithful fail from among the children of men; so that there are none left among them but carnal, unregenerate, ungodly, and unfaithful men. The "faithful" are such who are upright in heart and conversation; who trust in the Lord, and believe in the Messiah; who abide by the truths and ordinances of God; and are faithful in what is committed to their trust, whether they be gifts of nature, Providence, or grace; and to their fellow Christians, in advising, reproving, &c. when needful: these may fail in the exercise of grace, and in the discharge of duty, but not so as to perish eternally. The words design the paucity of them, and the sad degeneracy of the times to which they refer: and they may belong either to the times of David, when Saul's courtiers flattered him, and spoke evil of David; when the men of Keilah intended to have delivered him up; when the Ziphites discovered him to Saul, and invited him to come and take him; or when Absalom rose up in rebellion against him, and so many of the people fell off from him: or else to the times of Christ; the people of the Jews in his age were a wicked and faithless generation; and even among his own disciples there was great want of fidelity: one betrayed him, another denied him, and all forsook him and fled; after his death, some doubted his being the Redeemer, and one of them could not believe he was risen from the dead, when he was. And these words may be applied to the antichristian times, the times of the grand apostasy, and falling away from the faith, upon the revealing of the man of sin; since which the holy city is trodden under foot; the witnesses prophesy in sackcloth; and the church is in the wilderness, and is hid there. Yea, to the second coming of Christ, when there will be great carnality and security, and little faith found in the earth. A like complaint with this see in Isa 57:1.

Gill: Psa 12:2

They speak vanity everyone with his neighbour,.... That which is false and a lie, either doctrinal or practical; what was not according to the word of God, and was vain and empty, frothy, filthy, and corrupt; and which no godly and faithful man would do. And this being done in common, by the generality of men, one with another, shows the degeneracy of the age, and supports the complaint before made. They speak even

with flattering lips; as Cain did to Abel, Joab to Amasa, the Herodians to Christ, Judas to his Master, false teachers to those that are simple, hypocrites to God himself, when they draw nigh to him only with their lips, and all formal professors to the churches of Christ, when they profess themselves to be what they are not. And this is a further proof of the justness of the above complaint;

and with a double heart do they speak: or "with an heart and an heart" ^d; such are double minded men, who say one thing, and mean another; their words are not to be depended upon; there is no faithfulness in them. The Chinese ^e reckon a man of "two hearts", as they call him, a very wicked man, and none more remote from honesty.

Gill: Psa 12:3

The Lord shall cut off all flattering lips,.... This is either a prophecy or a prayer, as Aben Ezra and Kimchi observe; that God either would or should cut off such who used flattery with their lips, by inflicting some judgment in this life, or everlasting punishment hereafter; by taking them away by death "out of the world", as the Targum paraphrases it; or by casting them into hell, where all liars and deceitful persons will have their portion; see Job 32:21;

and the tongue that speaketh proud things, or "great things" ^f, as the little horn, Dan 7:20; and the beast, or Romish antichrist, who is designed by both, Rev 13:5; and which will be accomplished when Christ shall destroy him with the breath of his mouth, and the brightness of his coming; and indeed every tongue that riseth up against God, Christ, and his people, will be condemned; when ungodly sinners will be convinced of all their hard speeches, Isa 54:17, Jud 1:15. Perhaps some regard may be had to the tongue of Doeg the Edomite; see Psa 52:3.

Gill: Psa 12:4

Who have said, with our tongue will we prevail,.... Either through the eloquence of them, or the outward force and power with which they are backed. The sense is, as we say, so shall it be; our words are laws, and shall be obeyed, there is no standing against them; our edicts and decrees shall everywhere be regarded: or "we will make one to prevail", or "have the dominion" ^g; meaning antichrist, the man of sin; for all this is true of the tongues of the antichristian party, and of their laws, edicts, and decrees and which have obtained everywhere, and by which the wicked one has been established in his tyrannical power and authority;

our lips are our own, or "with us" ^h: we will say what we please, and make what laws and decrees we think fit, and impose them upon men; and so change times and laws without control, Dan 7:25;

who is Lord over us? which is the very language and conduct of antichrist, who opposes and exalts himself above all that is called God, 2Th 2:4; and is indeed the language of the hearts and lives of all wicked and ungodly men, sons of Belial, men without any yoke or restraint; who walk, and are resolved to walk, after the imagination of their own evil hearts; not knowing the Lord, and being unwilling to obey him, or to be restrained by him; see Exo 5:2.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 12:1

¹ sn Psalm 12. The psalmist asks the Lord to intervene, for society is overrun by deceitful, arrogant oppressors and godly individuals are a dying breed. When the Lord announces his intention to defend the oppressed, the psalmist affirms his confidence in the divine promise.

² tn The meaning of the Hebrew term שְׁמִינִית (shÿminit) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.

³ tn The singular form is collective or representative. Note the plural form “faithful [ones]” in the following line. A “godly [one]” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 18:25; 31:23; 37:28; 86:2; 97:10).

⁴ tn Or “have come to an end.”

⁵ tn Heb “the faithful [ones] from the sons of man.”

⁶ tn The Hebrew verb פָּסַס (pasas) occurs only here. An Akkadian cognate means “efface, blot out.”

NET Notes: Psa 12:2

¹ tn Heb “falsehood they speak, a man with his neighbor.” The imperfect verb forms in v. 2 describe what is typical in the psalmist’s experience.

² tn Heb “[with] a lip of smoothness, with a heart and a heart they speak.” Speaking a “smooth” word refers to deceptive flattery (cf. Ps 5:9; 55:21; Prov 2:16; 5:3; 7:5, 21; 26:28; 28:23; Isa 30:10). “Heart” here refers to their mind, from which their motives and intentions originate. The repetition of the noun indicates diversity (see GKC 396 §123.f, IBHS 116 §7.2.3c, and Deut 25:13, where the phrase “weight and a weight” refers to two different measuring weights). These people have two different types of “hearts.” Their flattering words seem to express kind motives and intentions, but this outward display does not really reflect their true motives. Their real “heart” is filled with evil thoughts and destructive intentions. The “heart” that is seemingly displayed through their words is far different from the real “heart” they keep disguised. (For the idea see Ps 28:3.) In 1 Chr 12:33 the phrase “without a heart and a heart” means “undivided loyalty.”

NET Notes: Psa 12:3

¹ tn The verb form is a jussive, indicating that the statement is imprecatory (“May the Lord cut off”), not indicative (“The Lord will cut off”; see also Ps 109:15 and Mal 2:12). The psalmist appeals to God to destroy the wicked, rather than simply stating his confidence that he will. In this way he seeks to activate divine judgment by appealing to God’s just character. For an example of the power of such a curse, see Judg 9:7-57.

² tn Heb “a tongue speaking great [things].”

NET Notes: Psa 12:4

¹ tn Heb “which say.” The plural verb after the relative pronoun indicates a plural antecedent for the pronoun, probably “lips” in v. 3.

² tn Heb “to our tongue we make strong.” The Hiphil of גָבַר (gavar) occurs only here and in Dan 9:27, where it refers to making strong, or confirming, a covenant. Here in Ps 12 the evildoers “make their tongue strong” in the sense that they use their tongue to produce flattering and arrogant words to accomplish their purposes. The preposition -לְ (l) prefixed to “our tongue” may be dittographic.

³ tn Heb “our lips [are] with us.” This odd expression probably means, “our lips are in our power,” in the sense that they say what they want, whether it be flattery or boasting. For other cases where אֵת (’et, “with”) has the sense “in the power of,” see Ps 38:10 and other texts listed by BDB 86 s.v. 3.a.

⁴ sn The rhetorical question expresses the arrogant attitude of these people. As far as they are concerned, they are answerable to no one for how they speak.

Geneva Bible: Psa 12:1

"To the chief Musician upon Sheminith, A Psalm of David." Help, LORD; for the ^{( a )} godly man ceaseth; for the faithful fail from among the children of men.

^{( a )} Who dare defend the truth and show mercy to the oppressed.

Geneva Bible: Psa 12:2

They speak vanity every one with his neighbour: [with] ^{( b )} flattering lips [and] with a double heart do they speak.

^{( b )} He means the flatters of the court which hurt him more with their tongues than with their weapons.

Geneva Bible: Psa 12:4

Who have said, ^{( c )} With our tongue will we prevail; our lips [are] our own: who [is] lord over us?

^{( c )} They think themselves able to persuade whatever they take in hand.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 12:1-8

1 David, destitute of human comfort, craves help of God.

3 He comforts himself with God's promises, and his judgments on the wicked.

MHCC: Psa 12:1-8

This psalm furnishes good thoughts for bad times; a man may comfort himself with such meditations and prayers. Let us see what makes the times bad, and when they may be said to be so. Ask the children of this world, What makes the times bad? they will tell you, Scarcity of money, decay of trade, and the desolations of war, make the times bad: but the Scripture lays the badness of the times on causes of another nature, 2Ti 3:1, etc.: perilous times shall come, for sin shall abound; and of this David complains. When piety decays times really are bad. He who made man's mouth will call him to an account for his proud, profane, dissembling, or even useless words. When the poor and needy are oppressed, then the times are very bad. God himself takes notice of the oppression of the poor, and the sighing of the needy. When wickedness abounds, and is countenanced by those in authority, then the times are very bad. See with what good things we are here furnished for such bad times; and we cannot tell what times we may be reserved for. 1. We have a God to go to, from whom we may ask and expect the redress of all our grievances. 2. God will certainly punish and restrain false and proud men. 3. God will work deliverance for his oppressed people. His help is given in the fittest time. Though men are false, God is faithful; though they are not to be trusted, God is. The preciousness of God's word is compared to silver refined to the highest degree. How many proofs have been given of its power and truth! God will secure his chosen remnant, however bad the times are. As long as the world stands, there will be a generation of proud and wicked men. But all God's people are put into the hands of Christ our Saviour; there they are in safety, for none can pluck them thence; being built on Him, the Rock, they are safe, notwithstanding temptation or persecution come with ever so much force upon them.

Matthew Henry: Psa 12:1-8

This psalm furnishes us with good thoughts for bad times, in which, though the prudent will keep silent (Amo 5:13) because a man may then be made an offender for a word, yet we may comfort ourselves with such suitable meditations and prayers as are here got ready to our hand.

I. Let us see here what it is that makes the times bad, and when they may be said to be so. Ask the children of this world what it is in their account that makes the times bad, and they will tell you, Scarcity of money, decay of trade, and the desolations of war, make the times bad. But the scripture lays the badness of the times upon causes of another nature. 2Ti 3:1, Perilous times shall come, for iniquity shall abound; and that is the thing David here complains of.

1. When there is a general decay of piety and honesty among men the times are then truly bad (Psa 12:1): When the godly man ceases and the faithful fail. Observe how these two characters are here put together, the godly and the faithful. As there is no true policy, so there is no true piety, without honesty. Godly men are faithful men, fast men, so they have sometimes been called; their word is as confirming as their oath, as binding as their bond; they make conscience of being true both to God and man. They are here said to cease and fail, either by death or by desertion, or by both. Those that were godly and faithful were taken away, and those that were left had sadly degenerated and were not what they had been; so that there were few or no good people that were Israelites indeed to be met with. Perhaps he meant that there were no godly faithful men among Saul's courtiers; if he meant there were few or none in Israel, we hope he was under the same mistake that Elijah was, who thought he only was left alone, when God had 7000 who kept their integrity (Rom 11:3); or he meant that there were few in comparison; there was a general decay of religion and virtue (and the times are bad, very bad, when it is so), not a man to be found that executes judgment, Jer 5:1.

2. When dissimulation and flattery have corrupted and debauched all conversation, then the times are very bad (Psa 12:2), when men are generally so profligate that they make no conscience of a lie, are so spiteful as to design against their neighbours the worst of mischiefs, and yet so base as to cover the design with the most specious and plausible pretences and professions of friendship. Thus they speak vanity (that is, falsehood and a lie) every one to his neighbour, with flattering lips and a double heart. They will kiss and kill (as Joab did Abner and Amasa in David's own time), will smile in your face and cut your throat. This is the devil's image complete, a complication of malice and falsehood. The times are bad indeed when there is no such thing as sincerity to be met with, when an honest man knows not whom to believe nor whom to trust, nor dares put confidence in a friend, in a guide, Mic 7:5, Mic 7:6; Jer 9:4, Jer 9:5. Woe to those who help to make the times thus perilous.

3. When the enemies of God, and religion, and religious people, are impudent and daring, and threaten to run down all that is just and sacred, then the times are very bad, when proud sinners have arrived at such a pitch of impiety as to say, " With our tongue will we prevail against the cause of virtue; our lips are our own and we may say what we will; who is lord over us, either to restrain us or to call us to an account?"Psa 12:4. This bespeaks, (1.) A proud conceit of themselves and confidence in themselves, as if the point were indeed gained by eating forbidden fruit, and they were as gods, independent and self-sufficient, infallible in their knowledge of good and evil and therefore fit to be oracles, irresistible in their power and therefore fit to be lawgivers, that could prevail with their tongues, and, like God himself, speak and it is done. (2.) An insolent contempt of God's dominion as if he had no propriety in them - Our lips are our own (an unjust pretension, for who made man's mouth, in whose hand is his breath, and whose is the air he breathes in?) and as if he had no authority either to command them or to judge them: Who is Lord over us? Like Pharaoh, Exo 5:1. This is as absurd and unreasonable as the former; for he in whom we live, and move, and have our being, must needs be, by an indisputable title, Lord over us.

4. When the poor and needy are oppressed, and abused, and puffed at, then the times are very bad. This is implied (Psa 12:5) where God himself takes notice of the oppression of the poor and the sighing of the needy; they are oppressed because they are poor, have all manner of wrong done them merely because they are not in a capacity to right themselves. Being thus oppressed, they dare not speak for themselves, lest their defence should be made their offence; but they sigh, secretly bemoaning their calamities, and pouring out their souls in sighs before God. If their oppressors be spoken to on their behalf, they puff at them, make light of their own sin and the misery of the poor, and lay neither to heart; see Psa 10:5.

5. When wickedness abounds, and goes barefaced, under the protection and countenance of those in authority, then the times are very bad, Psa 12:8. When the vilest men are exalted to places of trust and power (who, instead of putting the laws in execution against vice and injustice and punishing the wicked according to their merits, patronise and protect them, give them countenance, and support their reputation by their own example), then the wicked walk on every side; they swarm in all places, and go up and down seeking to deceive, debauch, and destroy others; they are neither afraid nor ashamed to discover themselves; they declare their sin as Sodom and there is none to check or control them. Bad men are base men, the vilest of men, and they are so though they are ever so highly exalted in this world. Antiochus the illustrious the scripture calls a vile person, Dan 11:21. But it is bad with a kingdom when such are preferred; no marvel if wickedness then grows impudent and insolent. When the wicked bear rule the people mourn.

II. Let us now see what good thoughts we are here furnished with for such bad times; and what times we may yet be reserved for we cannot tell. When times are thus bad it is comfortable to think,

1. That we have a God to go to, from whom we may ask and expect the redress of all our grievances. This he begins with (Psa 12:1): " Help, Lord, for the godly man ceaseth. All other helps and helpers fail; even the godly and faithful, who should lend a helping hand to support the dying cause of religion, are gone, and therefore whither shall we seek but to thee?"Note, When godly faithful people cease and fail it is time to cry, Help, Lord! The abounding of iniquity threatens a deluge. "Help, Lord, help the virtuous; few seek to hold fast their integrity, and to stand in the gap; help to save thy own interest in the world from sinking. It is time for thee, Lord, to work. "

2. That God will certainly reckon with false and proud men, and will punish and restrain their insolence. They are above the control of men and set them at defiance. Men cannot discover the falsehood of flatterers, nor humble the haughtiness of those that speak proud things; but the righteous God will cut off all flattering lips, that give the traitor's kiss and speak words softer then oil when war is in the heart; he will pluck out the tongue that speaks proud things against God and religion, Psa 12:3. Some translate it as a prayer, "May God cut off those false and spiteful lips." Let lying lips be put to silence.

3. That God will, in due time, work deliverance for his oppressed people, and shelter them from the malicious designs of their persecutors (Psa 12:5): Now, will I arise, saith the Lord. This promise of God, which David here delivered by the spirit of prophecy, is an answer to that petition which he put up to God by the spirit of prayer. "Help, Lord,"says he; "I will,"says God; "here I am, with seasonable and effectual help."(1.) It is seasonable, in the fittest time. [1.] When the oppressors are in the height of their pride and insolence - when they say, Who is lord over us? - then is God's time to let them know, to their cost, that he is above them. [2.] When the oppressed are in the depth of their distress and despondency, when they are sighing like Israel in Egypt by reason of the cruel bondage, then is God's time to appear for them, as for Israel when they were most dejected and Pharaoh was most elevated. Now will I arise. Note, There is a time fixed for the rescue of oppressed innocency; that time will come, and we may be sure it is the fittest time, Psa 102:13. (2.) It is effectual: I will set him in safety, or in salvation, not only protect him, but restore him to his former prosperity, will bring him out into a wealthy place (Psa 66:12), so that, upon the whole, he shall lose nothing by his sufferings.

4. That, though men are false, God is faithful; though they are not to be trusted, God is. They speak vanity and flattery, but the words of the Lord are pure words (Psa 12:6), not only all true, but all pure, like silver tried in a furnace of earth or a crucible. It denotes, (1.) The sincerity of God's word, every thing is really as it is there represented and not otherwise; it does not jest with us, not impose upon us, nor has it any other design towards us than our own good. (2.) The preciousness of God's word; it is of great and intrinsic value, like silver refined to the highest degree; it has nothing in it to depreciate it. (3.) The many proofs that have been given of its power and truth; it has been often tried, all the saints in all ages have trusted it and so tried it, and it never deceived them nor frustrated their expectation, but they have all set to their seal that God's word is true, with an Experto crede - Trust one that has made trial; they have found it so. Probably this refers especially to these promises of succouring and relieving the poor and oppressed. Their friends put them in hopes that they will do something for them, and yet prove a broken reed; but the words of God are what we may rely upon; and the less confidence is to be put in men's words let us with the more assurance trust in God's word.

5. That God will secure his chosen remnant to himself, how bad soever the times are (Psa 12:7): Thou shalt preserve them from this generation for ever. This intimates that, as long as the world stands, there will be a generation of proud and wicked men in it, more or less, who will threaten by their wretched arts to ruin religion, by wearing out the saints of the Most High, Dan 7:25. But let God alone to maintain his own interest and to preserve his own people. He will keep them from this generation, (1.) From being debauched by them and drawn away from God, from mingling with them and learning their works. In times of general apostasy the Lord knows those that are his, and they shall be enabled to keep their integrity. (2.) From being destroyed and rooted out by them. The church is built upon a rock, and so well fortified that the gates of hell shall not prevail against it. In the worst of times God has his remnant, and in every age will reserve to himself a holy seed and preserve that to his heavenly kingdom.

In singing this psalm, and praying it over, we must bewail the general corruption of manners, thank God that things are not worse than they are, but pray and hope that they will be better in God's due time.

Keil-Delitzsch: Psa 12:1-2

(Heb.: 12:2-3) The sigh of supplication, הושׁיעה , has its object within itself: work deliverance, give help; and the motive is expressed by the complaint which follows. The verb גּמר to complete, means here, as in Psa 7:10, to have an end; and the ἁπ. λεγ . פּסס is equivalent to אפס in Psa 77:9, to come to the extremity, to cease. It is at once clear from the predicate being placed first in the plur ., that אמוּנים in this passage is not an abstractum , as e.g., in Pro 13:17; moreover the parallelism is against it, just as in Pro 31:24. חסיד is the pious man, as one who practises חסד towards God and man. אמוּן , primary form אמוּן ( plur . אמונים ; whereas from אמוּן we should expect אמוּנים ), - used as an adjective (cf. on the contrary Deu 32:20) here just as in Pro 31:24, 2Sa 20:19, - is the reliable, faithful, conscientious man, literally one who is firm, i.e., whose word and meaning is firm, so that one can rely upon it and be certain in relation to it.

(Note: The Aryan root man to remain, abide (Neo-Persic mânden ), also takes a similar course, signifying usually "to continue in any course, wait, hope."So the old Persic man , Zend upaman , cf. μένειν with its derivatives which are applied in several ways in the New Testament to characterise πίστις .)

We find similar complaints of the universal prevalence of wickedness in Mic 7:2; Isa 57:1; Jer 7:28, and elsewhere. They contain their own limitation. For although those who complain thus without pharisaic self-righteousness would convict themselves of being affected by the prevailing corruption, they are still, in their penitence, in their sufferings for righteousness' sake, and in their cry for help, a standing proof that humanity has not yet, without exception, become a massa perdita . That which the writer especially laments, is the prevailing untruthfulness. Men speak שׁוא (= שׁוא from שׁוא ), desolation and emptiness under a disguise that conceals its true nature, falsehood (Psa 41:7), and hypocrisy (Job 35:13), ἕκαστος πρὸς τὸν πλησίον αὐτοῦ (lxx, cf. Eph 4:25, where the greatness of the sin finds its confirmation according to the teaching of the New Testament: ὅτι ἐσμὲν ἀλλήλων μέλη ). They speak lips of smoothnesses ( חלקות , plural from חלקה , laevitates , or from חלק , laevia ), i.e., the smoothest, most deceitful language (accusative of the object as in Isa 19:18) with a double heart, inasmuch, namely, as the meaning they deceitfully express to others, and even to themselves, differs from the purpose they actually cherish, or even (cf. 1Ch 12:33 בלא לב ולב , and Jam 1:8 δίψυχος , wavering) inasmuch as the purpose they now so flatteringly put forth quickly changes to the very opposite.

Keil-Delitzsch: Psa 12:3-4

(Heb.: 12:4-5) In this instance the voluntative has its own proper signification: may He root out (cf. Psa 109:15, and the oppositive Psa 11:6). Flattering lips and a vaunting tongue are one, insofar as the braggart becomes a flatterer when it serves his own selfish interest. אשׁר refers to lips and tongue, which are put for their possessors. The Hiph . הגבּיר may mean either to impart strength, or to give proof of strength. The combination with ל , not בּ , favours the former: we will give emphasis to our tongue (this is their self-confident declaration). Hupfeld renders it, contrary to the meaning of the Hiph .: over our tongue we have power, and Ewald and Olshausen, on the ground of an erroneous interpretation of Dan 9:27, render: we make or have a firm covenant with our tongue. They describe their lips as being their confederates ( את as in 2Ki 9:32), and by the expression "who is lord over us"they declare themselves to be absolutely free, and exalted above all authority. If any authority were to assert itself over them, their mouth would put it down and their tongue would thrash it into submission. But Jahve, whom this making of themselves into gods challenges, will not always suffer His own people to be thus enslaved.

Constable: Psa 12:1-8

Psalm 12

David placed great confidence in the promises of God to deliver those who look to Him for salvation. This was not easy for the psalmist to do since in his day powerful wicked people were taking advantage of the weak and vulnerable (cf. 11:3).

Constable: Psa 12:1-3

1. Plea for deliverance 12:1-4

The multitude of liars and deceivers that surrounded David moved him to cry out to God for deliverance for the godly minority.

12:1-2 It seemed to David, as it did to Elijah years later, that the godly had almost become extinct in Israel. Liars and double-minded flatterers had gradually replaced people who were true to their word and commitments. "Faithful" (v. 1) is hasid that relates to hesed, which means loyal love or covenant loyalty.

12:3-4 David wished the Lord would end the flattery and arrogant claims of those around him. They confidently believed they could accomplish anything they chose to do by their lies and deception. They also repudiated any restraint of their free speech (cf. James 3:5).

Constable: Psa 12:4

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 may have come directly from God or through a 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. Pss. 60, 81, 95).

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 12 (Chapter Introduction)

Overview

Psa 12:1, David, destitute of human comfort, craves help of God; Psa 12:3, He comforts himself with God’s promises, and his judgments on the wicked.

Psa 6:1 *title 1Ch 15:21

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 12 (Chapter Introduction)

The psalmist begs help of God, because there were none among men whom he durst trust.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 12 (Chapter Introduction)

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.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 12 (Chapter Introduction)

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.