Псалтирь 12:5

The writer intimates his confidence by depicting God's actions (compare Psa 9:19; Psa 10:12) as coming to save the poor at whom the wicked sneer (Psa 10:5).

For the oppression of the poor,.... The servants and people of God, who, for the most part, are poor in a temporal sense, and are all of them, and always, so in a spiritual sense, standing continually in need of fresh supplies of grace; and being often afflicted, as the word signifies, are mean and despicable in the eyes of the men of this world, and so oppressed by them, as the poor generally are by the rich; and as the people of Israel were oppressed by the Egyptians, so are the people of God by antichrist, and by his tyrannical laws and edicts, and by such haughty and insolent persons as before described; for the sighing of the needy; who groan under their oppressions; being stripped of all good things, their friends, and worldly substance, they sigh inwardly, and cry unto the Lord, who sees their oppressions, hears their groans; and though he cannot be moved, as men are, by anything without himself, yet, according to his abundant mercy and sovereign will, he appears and exerts himself on the behalf of his people, and for their relief and assistance; now will I arise, saith the Lord; to have mercy on the poor and needy, and to avenge them on their oppressors, and free them from them. And this the Lord promises to do "now", speedily, immediately; God arises in the most seasonable time, when his people are in the greatest straits, and in the utmost distress and herein displays his wisdom, power, and goodness. This is an answer to the petition of the psalmist in Psa 12:1; I will set him in safety from him that puffeth at him; or "in salvation" (i); in Christ the Saviour. All God's people are put into the hands of Christ, and are preserved in him; there they are in safety, for out of his hands none can pluck them; and being built on him, the Rock, they are safe, notwiths…

(Heb.: 12:6-7) In Psa 12:6 the psalmist hears Jahve Himself speak; and in Psa 12:7 he adds his Amen. The two מן in Psa 12:6 denote the motive, עתּה the decisive turning-point from forebearance to the execution of judgment, and ימר the divine determination, which has just now made itself audible; cf. Isaiah's echo of it, Isa 33:10. Jahve has hitherto looked on with seeming inactivity and indifference, now He will arise and place in ישׁע, i.e., a condition of safety (cf. שׂים בּחיּים Psa 66:9), him who languishes for deliverance. It is not to be explained: him whom he, i.e., the boaster, blows upon, which would be expressed by יפיח בּו, cf. Psa 10:5; but, with Ewald, Hengstenberg, Olshausen, and Bttcher, according to Hab 2:3, where הפיח ל occurs in the sense of panting after an object: him who longs for it. יפיח is, however, not a participial adjective = יפח, but the fut., and יפיח לו is therefore a relative clause occupying the place of the object, just as we find the same thing occurring in Job 24:19; Isa 41:2, Isa 41:25, and frequently. Hupfeld's rendering: "in order that he may gain breath (respiret)" leaves אשׁית without an object, and accords more with Aramaic and Arabic than with Hebrew usage, which would express this idea by ינוּח לו or ירוח לו. In Psa 12:7 the announcement of Jahve is followed by its echo in the heart of the seer: the words (אמרות instead of אמרות by changing the Sheb which closes the syllable into an audible one, as e.g., in אשׁרי) of Jahve are pure words, i.e., intended, and to be fulfilled, absolutely as they run without any admixture whatever of untruthfulness. The poetical אמרה (after the form זמרה) serves pre-eminently as the designation of the divine power-words of promise. The figure, which is indicated in other instances, when God's word…

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.