TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 12:1–8. His three-level outline is real structure in the source text, so it is rendered as structure.
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. Ti2 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.
Historical interpretation
Five Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Let us cleave, therefore, to those who cultivate peace with godliness, and not to those who hypocritically profess to desire it. For [the Scripture] says in a certain place, "This people honours me with their lips, but their heart is far from me." [Isaiah 29:13] And again: "They bless with their mouth, but curse with their heart." [Psalm 62:4] And again it says, "They loved Him with their mouth, and lied to Him with their tongue; but their heart was not right with Him, neither were they faithful in His covenant." [Psalm 78:36-37] Let the deceitful lips become silent, [and "let the Lord destroy all the lying lips, ] and the boastful tongue of those who have said, Let us magnify our tongue: our lips are our own; who is lord over us? For the oppression of the poor, and for the sighing of the needy, will I now arise, says the Lord: I will place him in safety; I will deal confidently with him." [Psalm 12:3-5]
"Because of the wretchedness of the needy and the sighing of the poor, now I will arise, says the Lord" [Psalm 12:5]. For so the Lord Himself in the Gospel pitied His people, because they had no ruler, when they could well obey. Whence too it is said in the Gospel, "The harvest is plenteous, but the labourers are few." [Matthew 9:37] But this must be taken as spoken in the person of God the Father, who, because of the needy and the poor, that is, who in need and poverty were lacking spiritual good things, vouchsafed to send His own Son. From thence begins His sermon on the mount to Matthew, where He says, "Blessed are the poor in spirit: for theirs is the kingdom of heaven." [Matthew 5:3] "I will place in salvation." He does not say what He would place: but, "in salvation," must be understood as, in Christ; according to that, "For my eyes have seen Your salvation." [Luke 2:30] And hence He is understood to have placed in Him what appertains to the taking away the wretchedness of the needy, and the comforting the sighing of the poor. "I will deal confidently in Him:" according to that in the Gospel, "For He taught them as one having authority, and not as their scribes." [Matthew 7:29]
“I will arise” is a metaphor to indicate that the one who is not familiar with the human need to lie down out of weakness does in fact rise up. But he says I will arise, I will appear and be manifest in the Son. For the strength and majesty of the Father and of the Son are one and undivided. For the Father appears and is manifest in the Son, as Christ himself says in the Gospel: “He who sees me sees the Father also.”
Continue studying Psalms 12:5 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Psalms 12:5 is a profound divine oracle embedded within a lament, declaring God's decisive and immediate intervention in response to the pervasive oppression of the vulnerable and the desperate cries of the afflicted. Amidst a societal landscape marred by deceit, flattery, and moral decay, this verse stands as a powerful assurance of God's unwavering commitment to justice, promising to deliver and secure those who are scorned and marginalized by the wicked. It marks a pivotal shift from human despair to divine hope, affirming the Lord's active sovereignty over injustice and His readiness to provide ultimate safety.
Context
Literary Context
Psalm 12 is structured as a communal lament, voiced by an individual (traditionally David), decrying the widespread absence of faithfulness and truth among humanity. The preceding verses (1-4) vividly portray a world where "faithful men vanish" and "deceitful lips" and "flattering tongues" prevail, with the wicked boasting of their manipulative power and their ability to speak "proud things." The psalmist pleads for divine intervention, highlighting the stark contrast between pervasive human corruption and God's expected righteousness. Verse 5 serves as God's direct, declarative response to this lament, shifting the focus from human depravity to divine action. It is a pivotal moment, introducing God's voice into the human cry for justice, setting the stage for the affirmation of God's pure and reliable words in the subsequent verses of the psalm. This divine oracle provides the turning point, infusing hope into a context of deep despair.
Historical & Cultural Context
The historical setting for Psalm 12, likely during David's reign or a similar period of social instability in ancient Israel, reflects a time when social justice was a constant challenge. In ancient Israel, the "poor" (עָנִי, ʻânîy) and "needy" (אֶבְיוֹן, ʼebyôwn) were not merely those lacking material wealth but often included the marginalized, the oppressed, and those without powerful advocates or legal recourse. They were frequently exploited by the wealthy and influential, whose "flattering lips" and "proud tongues" (as described in Psalm 12:3-4) were instruments of their oppression and social control. The act of "puffing at him" (מִפִּיחַ, mippûwach) would have been understood as a deeply contemptuous gesture, a dismissive scoff or malicious breath, symbolizing the arrogant scorn of the powerful towards the vulnerable, further highlighting their dehumanization. God's declaration to "arise" (קוּם, qûwm) in such a context was a radical promise of reversal and vindication for those whom society had cast aside, demonstrating His unique role as the advocate for the defenseless.
Key Themes
This verse powerfully contributes to several overarching themes within the Psalter and broader biblical narrative. Firstly, it underscores Divine Justice and Intervention, portraying God not as a distant observer but as an active, sovereign agent who intervenes directly when injustice reaches a critical point. The declaration "now will I arise" signals a divine commitment to righteousness that transcends human failure, as also seen in Isaiah 33:10. Secondly, it highlights God's profound Compassion for the Vulnerable. The explicit mention of "the poor" and "the needy" demonstrates God's special advocacy for society's most defenseless members, whose "sighing" pierces the heavens and moves the Almighty to action. This theme resonates throughout the Law and Prophets, emphasizing the divine heart for the marginalized (e.g., Deuteronomy 15:7-11). Lastly, the verse promises Divine Protection and Deliverance. God pledges to "set him in safety," offering a secure refuge from those who mock and oppress. This promise of ultimate security directly confronts the malice of those who "puffeth at him," assuring the oppressed that their ultimate vindication and safety reside in the Lord alone, a theme echoed in Psalm 46:1.
Exposition and Analysis
Key Word Analysis
The verb קוּם (qûwm) is a dynamic and volitional term. When used of God, as here, "now will I arise," it signifies a decisive and active intervention, a movement from a perceived state of inaction to a powerful and immediate engagement. It is not merely standing up, but taking action, often in judgment or salvation. This emphasizes God's sovereign will and His readiness to execute His purposes in human history, particularly in response to injustice.
The Hebrew term עָנִי (ʻânîy) refers to those who are economically disadvantaged, but more broadly, it encompasses the afflicted, humble, oppressed, or those who are in a state of dependence. In biblical thought, the ʻânîy are often those who are righteous sufferers, relying solely on God for their vindication and sustenance, making them a special object of divine concern and compassion.
This translates the Hiphil participle of the verb פּוּחַ (pûwach), which literally means "to blow with the breath or air," or "to utter." In this context, it powerfully conveys a range of malicious actions: scorn, contempt, derision, or even plotting harm through words or actions. It depicts the arrogant and dismissive attitude of the oppressors, who treat the vulnerable with utter disdain, as if blowing them away with a contemptuous breath.
Verse Breakdown
"For the oppression of the poor,"
This clause establishes the primary motivation for God's intervention. "Oppression" (שֹׁד, shôd) speaks of violence, devastation, and ruin, indicating a severe and destructive form of injustice inflicted upon the vulnerable. The "poor" (עָנִי, ʻânîy) are not just economically disadvantaged but are those suffering under systemic or individual exploitation, whose plight moves God to action.
"for the sighing of the needy,"
This phrase parallels the previous one, adding another dimension to the suffering. "Sighing" (אֲנָקָה, ʼănâqâh) denotes a deep groan, a cry of anguish, or a lament born out of distress and pain. It emphasizes the emotional and spiritual suffering of the "needy" (אֶבְיוֹן, ʼebyôwn), whose desperate cries reach God's ears, highlighting His attentiveness to their deepest anguish and His compassionate response.
"now will I arise, saith the LORD;"
This is the divine declaration, the turning point of the verse and the psalm. "Now" (עַתָּה, ʻattah) signifies immediacy and decisiveness, indicating that God's intervention is imminent and certain. The phrase "saith the LORD" (נְאֻם יְהוָה, neʼum YHWH) functions as a divine oracle, lending absolute authority and certainty to the promise, underscoring that this is a direct, authoritative word from the self-existent God (Yᵉhôvâh).
"I will set [him] in safety [from him that] puffeth at him."
This clause specifies the outcome of God's intervention. God promises to place the oppressed and needy "in safety" (בְּיֶשַׁע, b'yeshaʻ) – literally, "in salvation" or "deliverance." This safety is from "him that puffeth at him," referring to the scornful, malicious oppressor. It signifies not just physical protection but ultimate vindication and security from all forms of contempt and harm, demonstrating God's complete reversal of their plight and His commitment to their well-being.
Literary Devices
Psalms 12:5 employs several powerful literary devices to convey its message with profound impact. Parallelism is prominently featured in the opening phrases, "For the oppression of the poor, for the sighing of the needy," where synonymous clauses emphasize the dual nature of the suffering that provokes God's response, reinforcing the depth of the plight. Imagery is vivid and evocative, particularly in "sighing of the needy," which conjures a profound sense of anguish and desperation, and "puffeth at him," which paints a clear picture of contemptuous scorn and malicious dismissal. The most significant device is Anthropomorphism, seen in "now will I arise," where God is depicted as taking human-like action, rising from a seat of judgment or perceived inaction to intervene decisively. This device makes God's action relatable and underscores His active, personal engagement in human affairs. Finally, the phrase "saith the LORD" functions as a Divine Oracle, a direct and authoritative declaration from God, lending ultimate authority and irrefutable certainty to His promise of intervention and salvation.
Theological and Thematic Connections
Psalms 12:5 profoundly articulates God's character as the righteous judge and compassionate deliverer. It reveals a God who is not distant or indifferent to human suffering, but intimately aware of and actively responsive to the cries of the oppressed. This verse underscores the biblical principle that true justice ultimately emanates from God, who champions the cause of the vulnerable when human systems fail. It affirms His covenant faithfulness, demonstrating that His promises to protect the weak are unwavering, and His intervention is both timely and decisive. Theologically, it asserts God's sovereignty over evil and His ultimate victory over those who seek to exploit or diminish His creation, providing a foundational hope that even in the darkest times, divine justice will prevail and the marginalized will find their refuge in Him.
Reflection and Application
Psalms 12:5 offers profound comfort to those who feel marginalized, unheard, or oppressed, serving as a powerful reminder that their suffering is seen and their cries are heard by a God who promises to intervene. In a world still rife with injustice, deceit, and the powerful "puffing" at the vulnerable, this verse anchors our hope in a divine reality where righteousness will ultimately triumph. It calls believers not only to trust in God's ultimate deliverance but also to embody His heart for the poor and needy. As followers of Christ, we are challenged to be agents of His justice, to speak for the voiceless, to stand with the oppressed, and to work towards a society that reflects God's compassion, knowing that our efforts are aligned with His sovereign plan to "set them in safety." This verse compels us to examine our own attitudes towards the marginalized and to actively participate in God's redemptive work in the world, extending compassion and advocating for justice in our spheres of influence.
Questions for Reflection
FAQ
What does "puffeth at him" truly mean, and how does it relate to modern forms of oppression?
The phrase "puffeth at him" (מִפִּיחַ, mippûwach) literally means to breathe out, blow, or utter. In this context, it powerfully conveys scorn, contempt, derision, or malicious intent expressed through words or actions. It's a vivid image of the oppressor's arrogant dismissal and dehumanization of the vulnerable. In modern terms, this can manifest as verbal abuse, mocking, gaslighting, public shaming, online bullying, or any form of dismissive behavior that trivializes suffering and seeks to silence or invalidate the voice of the marginalized. It represents the psychological and emotional violence that often accompanies physical or economic oppression, where the powerful seek to diminish the humanity of the weak. God's promise to set the oppressed in safety from such scorn speaks to His commitment to restoring dignity and worth to those who have been belittled and dehumanized.
Does God always intervene immediately when the poor and needy are oppressed?
Psalms 12:5 declares, "now will I arise," emphasizing God's decisive and timely intervention. While this verse highlights God's readiness and commitment to act, "now" in God's timing (עַתָּה, ʻattah) may not always align with human expectations of immediacy. Throughout scripture, God's justice often unfolds according to His sovereign plan and perfect timing, which can involve periods of waiting and perseverance for His people. However, the verse unequivocally assures that God will arise; His intervention is certain, even if the precise moment is known only to Him. It's a promise of ultimate vindication and deliverance, ensuring that injustice will not have the final word. This divine promise encourages enduring faith and prayer, knowing that the Lord hears the cries of the afflicted and will act on their behalf, bringing about His perfect justice and salvation in due time.
Christ-Centered Fulfillment
Psalms 12:5 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the very embodiment of God's "arising" to set the oppressed in safety. Jesus consistently identified with the "poor" and "needy" throughout His earthly ministry, declaring Himself sent to "preach good news to the poor... to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed" (Luke 4:18). His life was a direct response to the "sighing of the needy," as He healed the sick, fed the hungry, and offered dignity to the outcast, confronting the "puffing" scorn of the religious elite and the powerful who despised the marginalized. Ultimately, Christ's death and resurrection represent God's decisive "arising" against the ultimate oppressors: sin, death, and the devil. Through His sacrifice, He provides ultimate "safety" and eternal deliverance, not just from human scorn but from the spiritual forces that "puff" at humanity, offering refuge to all who believe in Him (Colossians 2:15). His second coming will be the final and complete "arising" of the Lord, when all injustice will be definitively judged, and His redeemed will be set in perfect safety in His eternal kingdom, where "He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore" (Revelation 21:4).