May 21, 2024

How God really feels about words . . .

Psalm 12

Amanda Buckley
Tuesday's Devo

May 21, 2024

Tuesday's Devo

May 21, 2024

Tuesday's Devo

May 21, 2024

Tuesday's Devo

May 21, 2024

Big Book Idea

Thinking and feeling God's way.

Key Verse | Psalm 12:6

The words of the LORD are pure words,
like silver refined in a furnace on the ground,
purified seven times.

Psalm 12

The Faithful Have Vanished

To the choirmaster: according to The Sheminith. 1 12:1 Probably a musical or liturgical term A Psalm of David.

1  Save, O LORD, for the godly one is gone;
    for the faithful have vanished from among the children of man.
2  Everyone utters lies to his neighbor;
    with flattering lips and a double heart they speak.

3  May the LORD cut off all flattering lips,
    the tongue that makes great boasts,
4  those who say, “With our tongue we will prevail,
    our lips are with us; who is master over us?”

5  “Because the poor are plundered, because the needy groan,
    I will now arise,” says the LORD;
    “I will place him in the safety for which he longs.”
6  The words of the LORD are pure words,
    like silver refined in a furnace on the ground,
    purified seven times.

7  You, O LORD, will keep them;
    you will guard us 2 12:7 Or guard him from this generation forever.
8  On every side the wicked prowl,
    as vileness is exalted among the children of man.

Footnotes

[1] 12:1 Probably a musical or liturgical term
[2] 12:7 Or guard him
Table of Contents
Introduction to The Psalms

Introduction to The Psalms

Timeline

Author and Date

Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.

Key Themes

The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:

  1. Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
  2. Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
  3. Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
  4. Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
  5. Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.

Types of Psalms

The Psalms can be identified according to some basic categories:

Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.

Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.

Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.

Hymns celebrating God’s law (Psalm 119).

Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).

Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).

Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).

Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).

Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).

Structure

The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.

Book 1 Psalms 1–41 Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26.
Book 2 Psalms 42–72 Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people.
Book 3 Psalms 73–89 The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88).
Book 4 Psalms 90–106 Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89.
Book 5 Psalms 107–150 The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134).
The Global Message of The Psalms

The Global Message of The Psalms

The Psalms are a resounding call for all God’s people and for all the world to sing! We are called to sing songs of confession and trust in God; to sing songs of thanksgiving and praise. The Psalms summon the global church to take up the cause of calling the world to join in such global and eternal songs of trust in, delight in, and worship of God for his magnificence—especially his magnificence displayed in his saving mercy.

Songs of Honest Lament

There is a surprising degree of honesty found in the prayers and songs of the Psalms. We find honest lament to God, with frequent repetition of questions such as “Why?” and “How long?” The psalmist asks in Psalm 42:9, “Why have you forgotten me?” Another psalm wonders, “Why, O LORD, do you stand far away? Why do you hide yourself in times of trouble?” (10:1; see also 88:14). “How long, O LORD?” is a frequent cry to God in the Psalms (see 6:3; 13:1; 79:5; 89:46).

Such prayers flow from desperately challenging situations, in which life feels overwhelming. Yet they also reflect the confident expectations of our honest cries to our compassionate and faithful God. The Lord invites his people worldwide to be boldly transparent before him—no masks, no pretense—even when the heart is breaking. He promises never to abandon those who belong to him.

Songs of Repentance and Trust

Songs of repentance are scattered throughout the Psalms. In such songs there are confessions of corporate sin—“Both we and our fathers have sinned; we have committed iniquity; we have done wickedness” (Ps. 106:6)—and individual songs of penitence (Psalms 6; 25; 32; 38; 51; 130; 143). These are not hopeless laments, but cries to a God who is a gracious deliverer (6:4), who deals with us according to his great love and mercy (51:1), and whose forgiveness flows from his goodness and not ours (130:3–4).

There is abundant reason to trust such a God for every good thing and in every situation (Psalm 23). To such a God we turn in times of great trouble, when we are at an utter loss in this fallen world. When enemies surround us and there is no one to help, God is our hope for deliverance (Psalm 22). Whether the desperate individual (Psalm 13) or the destitute community (Psalm 12) is in view, God is faithful to his promises. His steadfast love endures. He is worthy of our songs!

Songs of Thanksgiving and Praise

The Psalms are a divinely orchestrated hymnbook of thanksgiving and praise for God’s people. The covenant people of God return thanks to God for his wonderful deeds of deliverance, justice, and defense (Psalm 9), and for his favor and mercies (30:5, 7, 8, 10). All of this moves his people to burst into songs of joy and glad dancing (30:11–12).

In the Psalms, the people of God rejoice in all that God is and all that he has done. These songs of praise exalt God for his unsearchable greatness, his glorious splendor, and his awesome deeds (Ps. 145:3–6). He is worshiped as the King over all creation (93:1),the eternal King (10:16), the King of glory (24:8, 10), the King of all the earth (47:7), and the great King above all gods (95:3).

The Global Message of the Psalms

For all God’s people. The global message of the Psalms is that in light of God’s unfailing love and faithfulness there is a song to be sung by all God’s people everywhere—whatever their circumstances, whatever their emotions, whatever their adversity. The song to be sung will be of varied themes: lament, confession, repentance, thanksgiving, or praise to God. All of these, however, are songs of worship, expressing the universal experiences of God’s people. This is worship of God by the individual and the community, local and global, young and old (Ps. 148:12), now and forever (89:52). For a lost world filled with rebellion and sorrow, there is no greater remedy than a song that brings those who sing it to take refuge in God himself: a song for the oppressed, the hungry, the prisoner, the sojourner, the widow, and the fatherless (146:7–9).

A new song. The message of the Psalms is a call to the whole world to “Sing a new song!” “Oh sing to the LORD a new song; sing to the LORD, all the earth!” (Ps. 96:1). This is not a song of empty promises, but a song full of hope, a song exulting in the salvation of a covenant keeping and merciful God; not a song that fades, but an enduring, eternal song; a song of a God who lifts us out of mud and mire (69:2, 14).

Celebrating salvation. The book of Psalms opens with a picture of the two ways of life—the blessed and fruitful life of the one who delights in God, and the fleeting life of the wicked who (apart from God) stand condemned (Psalm 1). The world is called to set aside folly and to join in the life and song of the Redeemer, celebrating the salvation that is rooted in the sacrifice of the Savior (Psalm 22). This new song has been sung down through the ages; it continues today throughout the world; and it will one day be sung in the very throne room of God (Rev. 14:3).

Summoning the Nations

To the ends of the earth. The global church has a message for the world: join in this song! It is a celebration that will generate further praise—globally, generationally, and eternally. The church is to “declare his glory among the nations!” (Ps. 96:3). From Israel to the Christian church today to the global kingdom that will one day be known to the very ends of the earth, the redeemed of the Lord will come from every nation, tribe, people, and language, giving God thanks and celebrating his grace (Rev. 7:9).

For all nations. There is a message for the nations: “Praise the LORD, all nations! Extol him, all peoples!” (Ps. 117:1). The Lord humbles the nations (9:5, 19, 20), but he extends to all an offer of mercy and grace. One day, the nations will become Christ’s inheritance (2:8). This song begins with us but it must not end with us. There is a glorious globalization of the worship of God that we are privileged to help advance. In Christ we have found fullness of joy and pleasures forevermore (16:11). In turn we call the nations as well to be glad and sing for joy in him (67:4).

Fulfilled in Jesus. The love and mercy of God that forms the heart of the Psalms explodes onto history with the coming of Christ. It is in and through him that believers worldwide see God’s covenant faithfulness right before their eyes.

Spreading God’s glory. That glorious, global worship of God through Jesus Christ is not yet fully known or complete. Generating it is therefore our glad mission while on this earth. We will not rest till God’s glorious name is blessed forever and the whole earth is filled with his glory (Ps. 72:19).

Psalms Fact #3: How are the Psalms divided?

Fact: How are the Psalms divided?

How are the Psalms divided? The Psalms are divided into five books: 1–41; 42–72; 73–89; 90–106; 107–150. Each book ends with a “doxology,” a hymn of praise to God.

Psalms Fact #4: What was the main purpose of the Psalms for the people of God?

Fact: What was the main purpose of the Psalms for the people of God?

What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.

Psalms Fact #6: What is a psalm of lament?

Fact: What is a psalm of lament?

What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.

Psalms Fact #7: How many of the Psalms were written by David?

Fact: How many of the Psalms were written by David?

How many of the Psalms were written by David? David is the author of about half of the Psalms. Other authors include Asaph, Solomon, Moses, and the sons of Korah.

Psalms Fact #9: What defined someone as an “enemy” of the people of Israel?

Fact: What defined someone as an “enemy” of the people of Israel?

What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.

Psalms Fact #10: Are the Psalms poetry?

Fact: Are the Psalms poetry?

Are the Psalms poetry? The Psalms often reflect the feelings or emotions of the person who wrote the psalm. The book of Psalms includes poetry that covers all kinds of emotional feelings and experiences, from anguish and sorrow to great joy and thanksgiving.

Psalms Fact #12: How often does the NT quote from the Psalms?

Fact: How often does the NT quote from the Psalms?

How often does the NT quote from the Psalms? Of all the OT books, the Psalms and Isaiah are by far the two most widely quoted in the NT.

Psalms Fact #13: Selah

Fact: Selah

What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.

Psalms Fact #20: Snares

Fact: Snares

Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.

Psalms Fact #27: A helpful guide

Fact: A helpful guide

A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.

Psalms Fact #28: Memorizing the Psalms

Fact: Memorizing the Psalms

Memorizing the Psalms. The poetic style of the Psalms make them easy to memorize. Throughout the centuries, many believers have memorized all 150 Psalms.

Psalms Fact #40: How long?

Fact: How long?

How long? This question (79:5) occurs nearly twenty times in the Psalms, more than any other question. It is almost always associated with a psalm of lament, such as Psalm 79.

Structure of Psalms

Structure of Psalms

The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.

Book 1 Psalms 1–41 Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26.
Book 2 Psalms 42–72 Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people.
Book 3 Psalms 73–89 The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88).
Book 4 Psalms 90–106 Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89.
Book 5 Psalms 107–150 The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134).
OT Testimony that All Are under Sin (3:9)

OT Testimony that All Are under Sin (3:9)

Romans 3 OT Reference
Sinful Condition
v. 10, none is righteous Ps. 14:3/53:3; Eccles. 7:20
v. 11a, no one understands Ps. 14:2/53:2
v. 11b, no one seeks for God Ps. 14:2/53:2
v. 12, all have turned aside; together they have become worthless; no one does good, not even one Ps. 14:3/53:3
Sinful Speech (note progression from throat to tongue to lips)
v. 13a, b, their throat is an open grave; they use their tongues to deceive Ps. 5:10, Septuagint (English, 5:9)
v. 13c, the venom of asps is under their lips Ps. 140:3
v. 14, their mouth is full of curses and bitterness Ps. 10:7
Sinful Action
v. 15, their feet are swift to shed blood Prov. 1:16/Isa. 59:7
v. 16, in their paths are ruin and misery Isa. 59:7
v. 17, and the way of peace they have not known Isa. 59:8
Summary Statement
v. 18, there is no fear of God before their eyes Ps. 36:1
Study Notes

Ps. 12:1–2 The particular kinds of lies described are flattering lips and insincere speech (a double heart). Such people manipulate others for the sake of gain (v. 2).

Study Notes

Ps. 12:3 cut off. By removing them from his people (see Lev. 20:3).

Study Notes

Ps. 12:5 True Israelites will not oppress the poor and needy but will care for them (see Deut. 15:11; 24:14). When the poor are oppressed, God takes action (compare Ps. 9:18).

Study Notes

Ps. 12:6 God’s words are pure, refined, and purified; they are free of the impurities of lies, flattery, or insincerity (see v. 2).

Study Notes

Ps. 12:7 Them probably refers to the poor and needy (v. 5) and the godly (v. 1).

Study Notes

Psalm Ps. 12. This is a community lament, describing a time when liars are in positions of authority.

Ps. 12:8 This final verse describes again the conditions described in vv. 1–2. Ending on this somber note reminds the faithful of their constant dependence on God.

S3:098 Psalm 12

Listen Now

Dive Deeper | Psalm 12

At this point, you've seen that Psalms is a beautiful book of music and poetry. The emotion that pours out is one that captivates me. As an imaginative person, I can envision David tearing at his shirt, crying out as he laments in Psalm 12. His words are full of anguish, mourning a lost and broken world. Have you ever been there? After a school shooting? After a bombing? After children are intentionally hurt? After any tragic event at the hands of evil, I feel David's despair and find myself crying out to the Lord about such vile wickedness in the world. But, honestly, sometimes it takes that to get my attention about the evil in the world.

While I may find myself in anguish after devastating tragedy, David is specifically upset with everyday liars. He laments a world full of boastful people who claim to have no master and are unfaithful to God. His sensitivity to the fallen world reflects God's grieving heart. That was David's world then, and it's our world now. In such a self-centered culture, it's easy to get caught up in a world that tells you that you don't need a master. You do you. Live your best life. Your body, your choice. Slay queen. Live your truth.

But David reminds us in Psalm 12:6 that it is the Lord's truth that is infallible and pure. He will protect us from the wicked, especially "when what is vile is honored" (Psalm 12:8, NIV). It can seem overwhelming when you think about the world we live in. It can even feel tempting to trade His truth for societal virtue and honor. It can feel like speaking God's truth in such a world is countercultural, futile, and useless, but He promises hope and comfort. God will protect the faithful, the needy, and the oppressed. While we are free from the weight of this world and He tells us not to be anxious, we are still called to cling to His Word and stand firm in the hope we have in our one and only Master.

This month's memory verse

If you love me, you will keep my commandments.

– John 14:15

Discussion Questions

1. How do you find hope in light of a broken and fallen world? How do you deal with anxiety when the weight of the world hits you hard? (Philippians 4:6-7)

2. Is there anything you're honoring that God would consider vile? How can we know what we should honor? (Philippians 4:8)

3. Do you allow the Lord to be your Master every day? (Joshua 1:7-9) If yes, share ways in which you follow Him daily. If no, what are steps you can take today to allow God to be in control in your life?

As we gear up to release even more features for Join The Journey in 2025, our staff team, unfortunately, no longer has the margin to continue to support the comment functionality. We have big things in store for Join The Journey 2025. Stay tuned!

MS

Michael Scaman

Words matter, groans matter. Leading into this Psalm 10 had an anatomy of the wicked and a lament of 'how long' and Psalm 11 had the wicked going on the offense shooting arrows at core foundational things. Now in Psalm 12 words matter: words of the wicked, wordless groans of the poor, the words of God, and our words in response in hope as well. The lament focuses on a plea for help against deceitful and wicked people. It seems the righteous have dwindled to the point of using the word vanished. But even the wicked are for the global glory of Jesus and God's words and their reliability shine brighter against a dark background. There might be 7 phrases of flattery and lies from the wicked but what gets God's attention if the groan of the poor. God's words exceed the about 7 ill phrases of the wicked tongue and are like precious metal refined 7 times, exceedingly pure. A promise of protection for the poor and believing despite the the wicked circling and prowling around as if on the hunt. Wickedness is presented as too much of a norm with vileness is exalted among the children of men. What's with the Sheminith from the title? No one exactly knows but maybe 8 string instruments? Octave: The word "Sheminith" is derived from the Hebrew word for "eight," and it is often interpreted to mean "upon the eighth" or "octave." This could imply that the psalm was to be sung in a lower octave, or it might refer to an eight-stringed instrument.
GJ

greg jones

Good morning Amanda. When I read your deeper dive I hear you imagining David at his potential best. I think the book of Chronicles pretty much does the same thing. I don’t see that view of David when his life story is told in 1 & 2 Samuel. The Chronicles pretty much edit out most of the negatives that are recorded in Samuel/Kings when it comes to the kings of Judah. It doesn’t mention the David and Bathsheba incident. So from a Chronicles point of view I see your description. So for me I see this Psalm, also, saying something different, when, read in light of Samuel. I can imagine David’s anger in 2 Samuel 12:1-6 when Nathan presents a scenario to David. Nathan goes on to say: “You are the man! Thus says the Lord, the God of Israel, ‘I anointed you king over Israel, and I delivered you out of the hand of Saul. And I gave you your master's house and your master's wives into your arms and gave you the house of Israel and of Judah. And if this were too little, I would add to you as much more.” 2 Samuel 12:7-8 Save, O LORD, for the godly one is gone; for the faithful have vanished from among the children of man. Psalm 12:1 I wouldn’t say verse one is describing Uriah the Hittite. But it would describe Uriah the Hittite. It would also describe the king, David, while perpetuating his act. On every side the wicked prowl, as vileness is exalted among the children of man. Psalm 12:8 We know the vileness that is exalted among the children of man doesn’t describe the child to be born here in 2 Samuel: “the child who is born to you shall die” (2 Samuel 12:14b). And the Lord afflicted the child that Uriah's wife bore to David, and he became sick. David therefore sought God on behalf of the child. And David fasted and went in and lay all night on the ground. 2 Samuel 12:15-16 On the seventh day the child died. 2 Samuel 12:18a By taking the child’s life his life is guaranteed of being saved from fulfilling this: “Behold, I will raise up evil against you out of your own house.” 2 Samuel 12:11a I wouldn’t say the last verse of Psalm 12 describes David’s son Absalom. But David’s son Absalom describes the last verse of Psalm 12. One of the things I love about the Psalms is that they can point us towards our personal potentials, like Psalm 12. And they can point out the log I sometimes can have lodged in my own eye, like Psalm 12. When I put myself into 2 Samuel, then put myself into Psalm 12, then put myself into the audience in Luke hearing Jesus tell a parable I’m humbled a little bit. He also told them a parable: “Can a blind man lead a blind man? Will they not both fall into a pit? A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye? How can you say to your brother, ‘Brother, let me take out the speck that is in your eye,’ when you yourself do not see the log that is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brother's eye. For no good tree bears bad fruit, nor again does a bad tree bear good fruit, for each tree is known by its own fruit. For figs are not gathered from thornbushes, nor are grapes picked from a bramble bush. The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks. Luke 6:39-45
SB

Sue Bohlin

Thanks so much, Amanda. Good stuff here! The last verse really grabbed me: "vileness is exalted among the children of man." David lamented how evil was lifted up (as the Hebrew reads) back in 1023 B.C., looooooong before social media invited evil-hearted people to exalt and promote that which God hates, which is harmful and hurtful to His beloved image-bearers--evil for which Christ died. Which shows yet again the timelessness of God's word.
MS

Michael Scaman

Sue Bohlin, "vileness is exalted among the children of man." is even going to come back harder in Psalm 14 where God looks down on 'the children of men to see if any do good" and the answer will be no not one. David makes some politically incorrect claims. The wicked aren't just disinterested, they attack foundational truth and practices, boast in their desires which are number one for them while plundering the poor and have a heart driven exaltation of vileness. Not a pretty picture.
AL

Amy Lowther

1. I see things in positive ways. I work to help others be positive and to use their strengths in whatever they do. I do this because I know God cheers for each of us. If the weight of the world hits me hard, I trust other believers and talk through things with them so relief can occur. 2. Everybody has an opinion on what is honorable and what is not. We can know what to honor by trusting God. 3. Yes I look to the Lord every morning and give each day to Him. I do this because of ideas and values I have learned in studying His Word. Amanda - Thank you for sharing your ideas. You make a good point in saying, “It can feel like speaking God's truth in such a world is countercultural, futile, and useless, but He promises hope and comfort. God will protect the faithful, the needy, and the oppressed”. It is good to believe in God and to apply what is learned from God in daily life.