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Matthew Henry's Complete Commentary

Matthew Henry · 1714

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Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

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Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.

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Barnes' Notes on the Bible

Albert Barnes · 1834

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Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.

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Adam Clarke's Commentary and Critical Notes on the Bible

Adam Clarke · 1831

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Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.

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John Gill's Exposition of the Bible

John Gill · 1763

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John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.

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Keil & Delitzsch Commentary on the Old Testament

Carl F. Keil, Franz Delitzsch · 1866

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구약 학술 표준 — 히브리어·문헌비평·고대근동 배경

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Cambridge Bible for Schools and Colleges

Cambridge (다저자) · 1900

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준전권 준학술 (권별 저자·연도 확인)

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Word Pictures in the New Testament

A.T. Robertson · 1933

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The Expositor's Greek Testament

ed. W. Robertson Nicoll (다저자) · 1910

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헬라어 신약 학술 (권별 저자 PD 확인 필요)

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Meyer's Critical and Exegetical Commentary on the New Testament

Heinrich A.W. Meyer · 1880

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신약 학술 정밀주해 (독일 — K&D 대응)

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MacLaren's Expositions of Holy Scripture

Alexander Maclaren · 1910

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설교형 강해 명저 (전권, 절별 가공 필요)

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Hodge's Commentary on the New Testament

Charles Hodge · 1860

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프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)

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Psalms Kabanata 12 서론

6 mga komentaryo na inihambing

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Matthew Henry's Complete Commentary

Walang pamagat

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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, Ps 12:1,2. II. He foretels the destruction of his proud and threatening enemies, Ps 12:3,4. III. He assures himself and others that, how ill soever things went now (Ps 12:8), God would preserve and secure to himself his own people (Ps 12:5,7), and would certainly make good his promises to them, Ps 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!"

Barnes' Notes on the Bible

Psalm 12 Introduction

Isinalin Buksan ang daanan

This psalm purports to be "A Psalm of David," and there is no reason to doubt that it was composed by him. On what occasion it was composed is now unknown, and there is nothing in the psalm itself to enable us to decide. Some have supposed that it was written in view of the persecution of David by Saul; and others, that it was in view of the rebellion of Absalom. There is nothing in the psalm, however, which shows that it has any spectral reference to those persecutions or troubles; nothing which might not have been uttered if those troubles had never occurred. All the expressions in the psalm are of a general character, and seem rather to refer to a prevailing state of iniquity than to any particular manifestation of wickedness as pertaining to the psalmist himself.

The psalm undoubtedly does refer to prevailing iniquity, and it is not difficult to determine to what form of iniquity it refers. It was a general failure of fidelity among good men; a general withdrawal from active duties of such men as had before been found faithful; a lack of that firmness and zeal which it was proper to expect from those who professed to be good men. Particularly, it refers to prevailing modes of speech among those from whom it was right to expect better things: a condition in which there was a lack of seriousness and sincerity in conversation; in which flattery abounded; in which double meanings in conversation were common; in which promises solemnly made could not be relied on; and in which there was, in consequence, great wrong done to the poor and the unsuspecting - those who, on account of their ignorance and their unsuspicious nature, were greatly injured by putting confidence in such promises and assurances. In this state of things the psalmist felt that it was proper to call on God to protect those who were exposed to such wrongs.

The psalm, therefore, is composed of these parts:

I. A statement of the prevailing condition of things, as a reason why it was proper for God to interpose, Psalm 12:1-2.

II. The fact that the Lord would interpose in such cases, and would cut off this class of persons, Psalm 12:3-5.

III. The strong contrast between the words of the Lord and the language which was then in prevalent use, Psalm 12:6. The words of the Lord were pure; pure as silver tried by the severest tests of fire.

IV. A deep conviction on the part of the psalmist that God would be the protector of those who were thus exposed to injury and wrong; particular y he would keep them from the purposes of such a generation forever, Psalm 12:7.

V. The closing verse, "The wicked walk on every side, when the vilest men are exalted" Psalm 12:8, seems to be but the carrying out of the idea of the divine protection in the psalm: "Let the wicked walk about, therefore, on every side when vile men are exalted to power, for God is the protector of his people, and all such men are under his control." Or it may be the statement of a fact that wickedness did abound, or that people seemed to be unrestrained when wicked men were in power, though with the idea that God saw them, and would so check and restrain them that the injured and the wronged would be protected.

The title to the psalm - "To the chief Musician upon Sheminith" - is the same as that of the sixth Psalm, except that the words "On Neginoth," used there, are here omitted. See the note at that psalm.

Adam Clarke's Commentary and Critical Notes on the Bible

Psalm 12 Introduction

Isinalin Buksan ang daanan

The psalmist, destitute of human comfort, craves help from God, Psalm 12:1; gives the character of those who surrounded him, and denounces God's judgments against them, Psalm 12:2-5; confides in the promises of God, and in his protection of him and all good men, Psalm 12:6-8.

The inscription to this Psalm is: To the chief Musician upon Sheminith, A Psalm of David. See on the title of Psalm 6:1-10 (note): The Arabic has "Concerning the end (of the world which shall happen) on the eighth day. A prophecy relative to the Advent of the Messiah." Some think that this Psalm was made when Doeg and the Ziphites betrayed David to Saul, see 1 Samuel 22 and 23; but it is most likely that was written during the Babylonish captivity.

John Gill's Exposition of the Bible

Psalm 12 Introduction

Isinalin Buksan ang daanan

INTRODUCTION TO Psalm 12

To the chief Musician upon Sheminith, a Psalm of David.

The word "sheminith" is used in the title of Psalm 6:1, and signifies "eighth"; and intends either the eighth note, to which the psalm was sung, or rather the harp of eight chords, to which it was set, as the Targum and Jarchi interpret it. Some Jewish writers (y) understand it of the times of the Messiah; and the Syriac version entitles the psalm,

"an accusation of the wicked, and a prophecy concerning the coming of the Messiah:''

and the Arabic version says, it is concerning the end of the world, which shall be in the eighth day; and concerning the coming of the Messiah: but Arnobius interprets it of the Lord's day.

(y) Sepher Lekach Shechachah apud Caphtor, fol. 64. 1. & Ceseph Misnah in Maimon. Hilch. Teshuvah, c. 9.

Ellicott's Commentary for English Readers

Psalm 12 Introduction

Isinalin Buksan ang daanan

XII.

The tradition of the Davidic authorship must be discarded here. The psalm is an elegy, but not for personal suffering. It is a lament over the demoralisation of men and the corruption of social life. Neither faith nor law are left; falsehood, duplicity, and hypocrisy succeed everywhere, and the honest men are so lost in the mass of wickedness that they seem to have disappeared altogether. We find similar complaints in Micah 7:2, Isaiah 57:1, and Jeremiah 5:1. But God has not left Himself without a witness. Prophetic voices have been raised—perhaps Isaiah’s—in noble assertion of truth and justice, and the poet recalls one such voice, proclaiming the coming and the establishment of a righteous kingdom upon earth, the hope of which had already become the consolation and stay of the faithful.

The insertion of this oracle in Psalm 12:5 interferes with the rhythm, which else is even and regular.

For Title, see Introduction to Psalms 6.

Cambridge Bible for Schools and Colleges

Psalm 12 Introduction

Isinalin Buksan ang daanan

A prayer for help in an age of apparently universal hypocrisy, dissimulation, and untrustworthiness. The title assigns it to David, who might have written it while he was at the court of Saul, or during his outlaw life. Men like Doeg were in positions of authority. Unscrupulous enemies were poisoning Saul’s mind against him (1 Samuel 26:19). The ungrateful citizens of Keilah were ready to betray their deliverer (1 Samuel 23:11). The Ziphites deliberately meditated treachery (1 Samuel 23:19 ff.).

The situation of the writer resembles that described in Psalms 5. [Psalm 5:5-6; Psalm 5:9-10); Psalm 12:5 should be compared with Psalm 9:18 and Psalm 10:5; ‘I will arise’ (Psalm 12:5) is the answer to the prayer of Psalm 3:7, Psalm 7:6, Psalm 9:19, Psalm 10:12.

But the language is general, and the Psalm might belong to almost any age. Similar complaints are found in Hosea, Isaiah, Micah, Jeremiah. In every period of the Church’s history there have been godly men who, separated from friends and persecuted by enemies, have been tempted to say with Elijah, “I, even I only, am left; and they seek my life to take it away.”

In this psalm prophecy and psalmody meet. The Psalmist speaks to God, and God answers through the Psalmist (Psalm 12:5). It is no doubt possible that he is quoting some prophetic utterance (cp. Psalm 89:19 ff.), but there is no need of the supposition. He can himself hear God speak, and deliver His word as an authoritative message. Cp. Psalm 2:6-7 ff., Psalm 50:1 ff., Psalm 60:6 ff., Psalm 81:6 ff., Psalm 82:2 ff., Psalm 91:14 ff.

The Psalm falls into two equal divisions, each consisting of two equal stanzas.

i. Prayer for help amid prevailing faithlessness (Psalm 12:1-2). O that insolent braggarts might be exterminated! (Psalm 12:3-4).

ii. Jehovah’s promise of help; its purity and preciousness (Psalm 12:5-6). The Psalmist’s confidence in the divine guardianship in the midst of unrestrained wickedness (Psalm 12:7-8).

On the title, For the Chief Musician, set to the Sheminith (R.V.), see Introd. pp. xxi, xxv.

Psalms Kabanata 12 1

2 mga komentaryo na inihambing

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Ps 12:1-8.

Isinalin Buksan ang daanan

Ps 12:1-8.

On title, see

Introduction

and see on

Ps 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.

1. the faithful--or literally, "faithfulness"

(Ps 31:23).

Barnes' Notes on the Bible

Psalm 12:1

Isinalin Buksan ang daanan

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 Psalm 4:3; Psalm 32:6, where the same word is rendered "godly;" Psalm 30:4; Psalm 31:23; Psalm 37:28; Psalm 50:5; Psalm 52:9; Psalm 79:2; Psalm 85:8, where it is rendered saints; and Deuteronomy 33:8; Psalm 16:10; Psalm 86:2; Psalm 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.