Psa 12:1-2 | KD | STEP | is appropriately followed by , which is of a kindred character: a prayer for the deliverance of the poor and miserable in a time of universal moral corruption, and more particularly of prevailing faithlessness and boasting. The inscription: To the Precentor, on the Octave, a Psalm of David points us to the time when the Temple music was being established, i.e., the time of David - incomparably the best age in the history of Israel, and yet, viewed in the light of the spirit of holiness, an age so radically corrupt. The true people of Jahve were even then, as ever, a church of confessors and martyrs, and the sighing for the coming of Jahve was then not less deep than the cry “Come, Lord Jesus!” at the present time. This together with is a second example of the way in which the psalmist, when under great excitement of spirit, passes over into the tone of one who directly hears God’s words, and therefore into the tone of an inspired prophet. Just as lyric poetry in general, as being a direct and solemn expression of strong inward feeling, is the earliest form of poetry: so psalm-poetry contains in itself not only the mashal , the epos, and the drama in their preformative stages, but prophecy also, as we have it in the prophetic writings of its most flourishing period, has, as it were, sprung from the bosom of psalm-poetry. It is throughout a blending of prophetical epic and subjective lyric elements, and is in many respects the echo of earlier psalms, and even in some instances (as e.g., ; ) transforms itself into the strain of a psalm. Hence Asaph is called החזה in , not from the special character of his Psalms, but from his being a psalmist in general; for Jeduthun has the same name given to him in , and נבּא in 1Ch 25:2. (cf. προφητεύειν, ) is used directly as an epithet for psalm-singing with accompaniment-a clear proof that in prophecy the co-operation of a human element is no less to be acknowledged, that the influence of a divine element in psalm-poesy. The direct words of Jahve, and the psalmist’s Amen to them, form the middle portion of this Psalm-a six line strophe, which is surrounded by four line strophes. \ v 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 , to have an end; and the ἁπ. λεγ. פּסס is equivalent to אפס in , 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 ; 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 ) here just as in , , - 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. We find similar complaints of the universal prevalence of wickedness in Mic 7:2; ; , 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 ( ), and hypocrisy ( ), ἕκαστος πρὸς τὸν πλησίον αὐτοῦ (lxx, cf. , 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 ) 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. 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.

‏ Psalms 12:1-2

Lament and Consolation in the Midst of Prevailing Falsehood

Psa 11:1-7 is appropriately followed by Psa 12:1-8, which is of a kindred character: a prayer for the deliverance of the poor and miserable in a time of universal moral corruption, and more particularly of prevailing faithlessness and boasting. The inscription: To the Precentor, on the Octave, a Psalm of David points us to the time when the Temple music was being established, i.e., the time of David - incomparably the best age in the history of Israel, and yet, viewed in the light of the spirit of holiness, an age so radically corrupt. The true people of Jahve were even then, as ever, a church of confessors and martyrs, and the sighing for the coming of Jahve was then not less deep than the cry “Come, Lord Jesus!” at the present time.

This Psa 12:1-8 together with Psa 2:1-12 is a second example of the way in which the psalmist, when under great excitement of spirit, passes over into the tone of one who directly hears God’s words, and therefore into the tone of an inspired prophet. Just as lyric poetry in general, as being a direct and solemn expression of strong inward feeling, is the earliest form of poetry: so psalm-poetry contains in itself not only the mashal, the epos, and the drama in their preformative stages, but prophecy also, as we have it in the prophetic writings of its most flourishing period, has, as it were, sprung from the bosom of psalm-poetry. It is throughout a blending of prophetical epic and subjective lyric elements, and is in many respects the echo of earlier psalms, and even in some instances (as e.g., Isa 12:1-6; Hab 3:1) transforms itself into the strain of a psalm. Hence Asaph is called החזה in 2Ch 29:30, not from the special character of his Psalms, but from his being a psalmist in general; for Jeduthun has the same name given to him in 2Ch 35:15, and נבּא in 1Ch 25:2. (cf. προφητεύειν, Luk 1:67) is used directly as an epithet for psalm-singing with accompaniment-a clear proof that in prophecy the co-operation of a human element is no less to be acknowledged, that the influence of a divine element in psalm-poesy.

The direct words of Jahve, and the psalmist’s Amen to them, form the middle portion of this Psalm-a six line strophe, which is surrounded by four line strophes. \ v 2 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. ^{▼▼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.